The hadiths in "Sahih al-Jami'" that you generally attribute to one of your books in which you have traced the hadith, such as "al-Silsilah al-Sahihah" and

The questioner: Regarding the hadiths in "Sahih al-Jami'" that you generally attribute to one of your books in which you have traced the hadith.

The Shaykh: Yes.

The questioner: Such as "al-Silsilah al-Sahihah" and "al-Irwaa'" and ...; if a student of knowledge wants to act upon a hadith from these hadiths in "al-Jami'", which are in "Sahih al-Jami'", are they required to refer to the book in which the hadith was traced, or is it sufficient to rely on the "Sahih"?

The Shaykh: This varies depending on thisThe student : , this example can be illustrated or developed in another way; is it obligatory for every Muslim to know the difference between an authentic hadith and a weak one, or not? There is no doubt that the answer will be: it is obligatory for him to know the difference between the authentic and the weak; at that point, the second question - which is the crux of the matter - is: is it obligatory for thisThe questioner : to refer to knowing the path to determining whether this statement - i.e., the hadith being authentic or weak - requires tracing the sources and methods by which a Muslim is usually able to know an authentic hadith, or is it not obligatory? The answer is very self-evident; if he is among the people of this knowledge and this discipline, it is obligatory, otherwise it is not. The answer in this and that - also - is like many jurisprudential issues; our Lord - Mighty and Majestic - says in the Noble Qur'an: , so the verse divides people into two categories: the knowledgeable and the ignorant, and it obligated something for each of them that it did not obligate for the other. It obligated the one who is not a scholar to ask the people of knowledge, and it obligated the scholars to answer, soThe questioner : in every era - even in the era of Prophethood and the Message - the majority of them are unable to know the validity of the answer they received from the scholar. Do you think he took it from the Book of Allah or from the Sunnah of the Messenger of Allah (peace and blessings be upon him) or from scholarly consensus? And then, do you think this consensus is of the first type in which the Ummah does not differ; that is, what the Ummah has agreed upon as authentic, or of the second type, which is the consensus of the scholars of the Ummah, where it is not required that the entire Ummah agrees? And so on, regarding the definitions of the consensus upon which the argument is based.
There is no doubt that most people are unable to reach these details, so these people are content with the scholar's answer: it is permissible, it is not permissible, it is obligatory, it is a recommended practice, and so on. Similarly, this type of person is content with the statement of a scholar whose knowledge is trusted: this is authentic, this is good, this is weak. But it may be possible for thisThe questioner : or that reader of "Sahih al-Jami'" that this hadith is authentic. He may be able to refer to the source to which I referred, or he may not be able to. If he is unable to refer to the source, he may be able to refer to the methods I followed - for example - in reaching the judgment of authenticity for this hadith. If he is able to do so, he is not in need of referring at that time to a source that is beyond his reach, especially since the reality is that some of the sources to which I attribute the authentication or weakening are still in the realm of manuscripts and have not yet been printed for us.
The Shaykh : This is the answer to what you asked.

The questioner : May Allah reward you with good.

The Shaykh : And beware of that.