Clarifying the intended meaning of the anomalous hadith and its ruling according to the specialists in terminology.
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The Shaykh : And with that, this research and this detail leads us to a type of hadiths that are considered among the categories of weak hadiths:
The anomalous hadith, which is: "What a trustworthy narrator narrates in contradiction to one who is more trustworthy or more memorizing than he is":
The evidence is: What is the ruling on this anomalous addition? Do you think it can be said to be fabricated?!
Answer: If the addition itself is denigrating from the perspective of the Shari'ah, it can be said from this angle that this addition is fabricated. However, the chain of narration does not give us this ruling; rather, it gives us that it is weak. This is the rank of the anomalous hadith according to the rule:
That the anomalous hadith is weak. But if the addition is denigrating from the perspective of the Shari'ah, it can be said at that time: This addition, which is weak in terms of looking at the chain of narration, is fabricated in terms of looking at the text.
For example, this example is from me, and it is the saying of the Messenger of Allah (peace and blessings be upon him), as narrated by the two Shaykhs in their Sahihs, from the hadith of Ibn Abbas (may Allah be pleased with them both). He said: The Messenger of Allah (peace and blessings be upon him) said: Then he (peace be upon him) said in a story for which we do not need to mention it in its entirety: He said: Al-Adab Al-Mufrad 911, Muslim added in a narration, unlike his counterpart al-Bukhari, at the beginning of the hadith: Sahih Muslim 220a:
The version unique to Imam Muslim, he said:Sahih Muslim 220a What is the ruling on this addition "they do not perform ruqyah"?!
He said: This addition is anomalous, and the research into this is long, and we do not need it. And Imam al-Islam Ibn Taymiyyah (may Allah have mercy on him) explicitly stated the weakness of this addition, meaning from the perspective of the chain of narration. But when we look at it in terms of its meaning, we find it to be denigrating to the greatest extent, because it contradicts other authentic hadiths, in addition to its contradiction with the trustworthy narrators who narrated the hadith without it.
For example, from the saying of the Messenger of Allah (peace and blessings be upon him) when he was asked about ruqyah:Sahih Muslim 2199a, So how can it be said that a Muslim should not perform ruqyah for any of the sick until he is among the characteristics of the seventy thousand who enter Paradise without reckoning or punishment, to the end of the hadith?!
This is one aspect of the denigration of this addition, indeed and its invalidity. And this is confirmed by what came in Sahih al-Bukhari: So the Messenger of Allah is the master of mankind, and he performed ruqyah. How can it be correct to say: "They are those who do not perform ruqyah", and the Messenger of Allah performed ruqyah?!
How can it be correct to say: "They are those who do not perform ruqyah", and he encouraged all people to perform ruqyah for others?!
So this addition is invalid, even though there is no one in the chain of narration accused of lying or fabrication.
If you know this reality, the matter of the phenomenon indicated by the questioner becomes easy, which is that Ibn Taymiyyah often contradicts the known view among hadith scholars that a certain hadith has a weak chain of narration, and he says: It is an invalid hadith. He only means that from the perspective of the text.
But I say: It may be that Ibn Taymiyyah sometimes went too far when he ruled on the hadith as fabricated in terms of its text. And here, Ibn Taymiyyah is sometimes considered one of the strict ones in ruling on some hadiths as fabricated, like Ibn al-Jawzi. But if you know his basis for that, and that he does not mean his look at the chain of narration, so that it can be said: He contradicted the Imams who limited themselves to weakening the chain of narration of this hadith. All that is the case is that he looked from another angle; he may be right and he may be wrong. This is the reality.
The anomalous hadith, which is: "What a trustworthy narrator narrates in contradiction to one who is more trustworthy or more memorizing than he is":
The evidence is: What is the ruling on this anomalous addition? Do you think it can be said to be fabricated?!
Answer: If the addition itself is denigrating from the perspective of the Shari'ah, it can be said from this angle that this addition is fabricated. However, the chain of narration does not give us this ruling; rather, it gives us that it is weak. This is the rank of the anomalous hadith according to the rule:
That the anomalous hadith is weak. But if the addition is denigrating from the perspective of the Shari'ah, it can be said at that time: This addition, which is weak in terms of looking at the chain of narration, is fabricated in terms of looking at the text.
For example, this example is from me, and it is the saying of the Messenger of Allah (peace and blessings be upon him), as narrated by the two Shaykhs in their Sahihs, from the hadith of Ibn Abbas (may Allah be pleased with them both). He said: The Messenger of Allah (peace and blessings be upon him) said:
Seventy thousand from my Ummah will enter Paradise without reckoning or punishment, and their faces will be like the full moon on the night of the full moon.
يدخل الجنة مِن أمتي سبعون ألفًا بغير حساب ولا عذاب ، وجوههم كالقمر ليلة البدرThey are those who do not use charms nor cauterise themselves nor seek omens and who rely on their Lord.
هم الذين لا يسترقون ولا يكتوون ولا يتطيرون وعلى ربهم يتوكلونThey are those persons who neither practise charm
هم الذين لا يَرقونThe version unique to Imam Muslim, he said:
They are those persons who neither practise charm, nor ask others to practise it
هم الذين لا يرقون ولا يسترقونHe said: This addition is anomalous, and the research into this is long, and we do not need it. And Imam al-Islam Ibn Taymiyyah (may Allah have mercy on him) explicitly stated the weakness of this addition, meaning from the perspective of the chain of narration. But when we look at it in terms of its meaning, we find it to be denigrating to the greatest extent, because it contradicts other authentic hadiths, in addition to its contradiction with the trustworthy narrators who narrated the hadith without it.
For example, from the saying of the Messenger of Allah (peace and blessings be upon him) when he was asked about ruqyah:
He who is competent amongst you to benefit his brother should do so.
من استطاع منكم أن ينفع أخاه فليفعلWhoever among you is able to benefit his brother, let him do so.
من استطاع منكم أن يرقي أخاه فليفعلThis is one aspect of the denigration of this addition, indeed and its invalidity. And this is confirmed by what came in Sahih al-Bukhari:
That the Prophet (peace and blessings be upon him) used to perform ruqyah for al-Hasan and al-Husayn from the evil eye, saying: I seek protection for you both with the perfect words of Allah from every devil and harmful creature, and from every evil eye.
أنَّ النبي صلى الله عليه وآله وسلم كان يرقي الحسن والحسين من العين فيقول : أُعيذكما بكلمات الله التامّة من كل شيطان وهامّة ومن كل عين لامّةHow can it be correct to say: "They are those who do not perform ruqyah", and he encouraged all people to perform ruqyah for others?!
So this addition is invalid, even though there is no one in the chain of narration accused of lying or fabrication.
If you know this reality, the matter of the phenomenon indicated by the questioner becomes easy, which is that Ibn Taymiyyah often contradicts the known view among hadith scholars that a certain hadith has a weak chain of narration, and he says: It is an invalid hadith. He only means that from the perspective of the text.
But I say: It may be that Ibn Taymiyyah sometimes went too far when he ruled on the hadith as fabricated in terms of its text. And here, Ibn Taymiyyah is sometimes considered one of the strict ones in ruling on some hadiths as fabricated, like Ibn al-Jawzi. But if you know his basis for that, and that he does not mean his look at the chain of narration, so that it can be said: He contradicted the Imams who limited themselves to weakening the chain of narration of this hadith. All that is the case is that he looked from another angle; he may be right and he may be wrong. This is the reality.