The tadlis of al-A'mash regarding his shaykhs from whom he narrated extensively is accepted, even if he used the 'an'anah style, as al-Dhahabi stated. What is your opinion?
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The questioner : Regarding al-Hafiz al-Dhahabi in al-Mizan, he said in the biography of al-A'mash: "If he explicitly states that he heard it, there is no discussion. If he uses the 'an'anah style, his narration is not accepted except from those shaykhs from whom he narrated extensively, such as Abu Salih, Abu Wa'il, and Ibrahim; and this type of narration from them is considered connected." Is this statement in accordance with the rule?
The Shaykh : I follow this and I am bound by it, because the practice of the imams of the Muslims is based on this. And I said recently, perhaps yesterday or..., I said that we only resort to declaring a hadith defective due to al-A'mash's 'an'anah when there is something in the hadith that compels the researcher to discover the defect, and it is not found except in this 'an'anah. Then we stop there and consider that an 'an'anah. However, the original rule is to accept al-A'mash's narration when he narrates from the trustworthy, especially those whom al-Hafiz al-Dhahabi indicated.
The questioner : For example, Abu al-Zubayr narrated extensively from Jabir. He narrated from Jabir, so he narrated extensively from him?
The Shaykh : No, it is well known from al-Hafiz al-Dhahabi himself that in Sahih Muslim, following others, there are many hadiths in which there is some doubt. One who actually tracks the hadiths of Abu al-Zubayr finds in them things that do not conceal except a deficiency. And take as evidence for this the attention of the Imam al-Layth ibn Sa'd to his tadlis, where he asked him to clarify the hadiths he heard from Jabir and those he did not hear. So, there is a difference, meaning, between this defect and that, between al-A'mash and Abu al-Zubayr.
The student : But do we accept al-Layth's narration from Abu al-Zubayr? Is al-Layth ibn Sa'd's narration from Abu al-Zubayr accepted?
The Shaykh : Yes, that is what is intended, because he did not narrate from him except what he knew he had heard explicitly.
The Shaykh : I follow this and I am bound by it, because the practice of the imams of the Muslims is based on this. And I said recently, perhaps yesterday or..., I said that we only resort to declaring a hadith defective due to al-A'mash's 'an'anah when there is something in the hadith that compels the researcher to discover the defect, and it is not found except in this 'an'anah. Then we stop there and consider that an 'an'anah. However, the original rule is to accept al-A'mash's narration when he narrates from the trustworthy, especially those whom al-Hafiz al-Dhahabi indicated.
The questioner : For example, Abu al-Zubayr narrated extensively from Jabir. He narrated from Jabir, so he narrated extensively from him?
The Shaykh : No, it is well known from al-Hafiz al-Dhahabi himself that in Sahih Muslim, following others, there are many hadiths in which there is some doubt. One who actually tracks the hadiths of Abu al-Zubayr finds in them things that do not conceal except a deficiency. And take as evidence for this the attention of the Imam al-Layth ibn Sa'd to his tadlis, where he asked him to clarify the hadiths he heard from Jabir and those he did not hear. So, there is a difference, meaning, between this defect and that, between al-A'mash and Abu al-Zubayr.
The student : But do we accept al-Layth's narration from Abu al-Zubayr? Is al-Layth ibn Sa'd's narration from Abu al-Zubayr accepted?
The Shaykh : Yes, that is what is intended, because he did not narrate from him except what he knew he had heard explicitly.
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