What is the ruling on the *'an'anah* of the *mudallis* in *al-Sahihayn* and elsewhere?
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The questioner : You said, O Shaykh, that the stronger position regarding the *'an'anah* of the *mudallis* in *al-Sahihayn* is...
The Shaykh : In?
The questioner : Regarding the *'an'anah* of the *mudallis* in *al-Sahihayn*.
The Shaykh : Yes, the *'an'anah* of the *mudallis* in *al-Sahihayn*: whatever is found in them is excused. As for what is found outside *al-Sahihayn*, it should be treated according to the rule mentioned by al-Hafiz Ibn Hajar in *Tabaqat al-Mudallisin*. Whoever among them was frequent in *tadlis* should be prevented from being cited as evidence by his *'an'anah*. Whoever among them was slight in *tadlis* should be allowed to cite his *tadlis*—also—but with some caution. This requires that if a hadith scholar finds an anomaly in a hadith from these *mudallis*, he may stop at declaring the hadith defective due to the *'an'anah* when he is not certain; when he does not find a basis for declaring the hadith defective by means other than the *'an'anah*.
And what al-Hafiz mentioned regarding the levels in his book or the treatise just mentioned is generally acceptable; because that came from an Imam who was a memorizer. However, that is not a consistent rule. He may mention in the second level someone who is in the third level according to others, and vice versa. One should follow the rule and then apply it within the limits of what is established for the researcher. It is not obligatory for him to be a follower of al-Hafiz Ibn Hajar or others, but rather, as is the case in Islamic jurisprudence, he takes from where they took.
This is what we say in this issue.
Please proceed.
The Shaykh : In?
The questioner : Regarding the *'an'anah* of the *mudallis* in *al-Sahihayn*.
The Shaykh : Yes, the *'an'anah* of the *mudallis* in *al-Sahihayn*: whatever is found in them is excused. As for what is found outside *al-Sahihayn*, it should be treated according to the rule mentioned by al-Hafiz Ibn Hajar in *Tabaqat al-Mudallisin*. Whoever among them was frequent in *tadlis* should be prevented from being cited as evidence by his *'an'anah*. Whoever among them was slight in *tadlis* should be allowed to cite his *tadlis*—also—but with some caution. This requires that if a hadith scholar finds an anomaly in a hadith from these *mudallis*, he may stop at declaring the hadith defective due to the *'an'anah* when he is not certain; when he does not find a basis for declaring the hadith defective by means other than the *'an'anah*.
And what al-Hafiz mentioned regarding the levels in his book or the treatise just mentioned is generally acceptable; because that came from an Imam who was a memorizer. However, that is not a consistent rule. He may mention in the second level someone who is in the third level according to others, and vice versa. One should follow the rule and then apply it within the limits of what is established for the researcher. It is not obligatory for him to be a follower of al-Hafiz Ibn Hajar or others, but rather, as is the case in Islamic jurisprudence, he takes from where they took.
This is what we say in this issue.
Please proceed.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.