The Ahadith of a Single Narrator: Do They Convey Knowledge Absolutely, or Only Through Circumstantial Evidence?

The questioner: Excuse me, Shaykh, on this point... aside from the few words criticized by some of the preservers, such as al-Daraqutni and others, he said: Because the Ummah has accepted what is in them, and the Ummah is protected from error in its consensus.

The Shaykh: Yes, that is it.

The questioner: So by this, it appears there are four opinions regarding the knowledge conveyed by the report of a single narrator. There is the opinion of Imam al-Nawawi when he criticized Ibn al-Salah and said: It conveys knowledge. The researchers and the majority disagreed with him.

The Shaykh: Yes.

The questioner: They said: It conveys probability as long as it does not become mass-transmitted. Then there is the opinion of Ibn al-Salah that this is specific to the majority of what is in the "Two Sahihs," and the opinion of Ibn Hazm: absolutely.

The Shaykh: Yes.

The questioner: The report of a single narrator, transmitted by a trustworthy person from his like to its end, reaching the Prophet (peace and blessings be upon him), necessitates knowledge and action.

The Shaykh: Yes.

The questioner: And perhaps he meant by knowledge here certain knowledge. Then there is the opinion of Ibn Hajar that it conveys theoretical knowledge through circumstantial evidence, contrary to those who denied that. On this basis, the opinion of Ibn Hazm that it conveys certainty absolutely is stronger.

The Shaykh: No.

The questioner: Or does it convey it through circumstantial evidence?

The Shaykh: Circumstantial evidence is necessary = -- And peace be upon you, and Allah's mercy and blessings -- = This is something every researcher feels: that the hasan or sahih, in its isolation, does not give certainty, but rather gives the preponderance of probability.

The questioner: Yes.

The Shaykh: But if there are circumstantial evidence surrounding the sahih or hasan hadith that conveys the preponderance of probability, strengthening this preponderance of probability and making one certain and assured, then in that case, we did not take the certainty from the report of the single narrator, but from the circumstantial evidence that surrounded the report of the single narrator.

The questioner: Okay, so.

The Shaykh: So the statement of Ibn Hazm, in reality, means that his opinion is a purely theoretical one that is not correct.

Another questioner : Please proceed.

The Shaykh: Please, oh Allah, spare us from the formalities and get us through them.
...

The Shaykh: ... the face of the woman ... .

The questioner: He says the meaning ... .

The Shaykh: From another route.

The questioner : Why?

The Shaykh: Other than the route that was criticized.

Another questioner: There is no tape of this one.

The Shaykh: And this other route is from the narration of Abdullah ibn Lahi'ah, and Ibn Lahi'ah is poor in memory, and some scholars grade his hadith as good in itself!

The questioner : Yes.

The Shaykh: So we combined this and that and raised the hadith to the level of hasan; especially since there are corroborating narrations and the reality of women's lives in the time of the Prophet (peace and blessings be upon him) was that they would uncover their faces and be recognized by their faces.

The questioner: In reality.

The Shaykh: Ah, so the hadith has corroborating narrations. This chain is in the category of weak, but the hadith is said to be: hasan for other reasons. The concept of hasan for other reasons?

The questioner : Yes, yes.

The Shaykh: Where is Professor Abdullah?

Another questioner: Abdullah.

The questioner: He mentioned in his book, the book ... .

The Shaykh: I am done ... oh Allah.

Another questioner: We will pray 'Asr and then go.

The Shaykh: Good.
Muhammad Hashim al-Hadiya: Okay, I will travel tomorrow - if Allah wills -; and so I entrust you to Allah.