How do we reconcile Shu'bah's statement (I have four hundred hadiths from Abu al-Zubayr in my chest, but I have not narrated them) with his statement in another narration (I made Abu al-Zubayr swear...
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Al-Halabi : Regarding the narration of Abu al-Zubayr, we interpret it as it is said. The Shaykh mentions in some biographical books that Shu'bah said, "I have four hundred hadiths from Abu al-Zubayr in my chest, but I have not narrated them." Also, something else is mentioned where he said: "I made Abu al-Zubayr swear, 'Did you hear them from Jabir?' So he swore to me that he heard them." How do we explain this in light of what we have regarding this issue?
The Shaykh : Yes, there is no problem. But before removing the problem, it should be based on verifying the authenticity of the two narrations.
Al-Halabi : Yes.
The Shaykh : If we assume their authenticity, then the removal of the problem is as follows: The first narration is understood to have been before the other narration, meaning before he made him swear. Shu'bah, since he is not merely a memorizer but a memorizer and a critic of narrators, as you know, he knew that Abu al-Zubayr was one who concealed defects in chains. Therefore, the quantity of hadiths he had, he did not narrate them out of fear that he had concealed defects in them. This fear is what prompted him to direct the question that came in the second narration. When he swore to him, and he had no choice but to submit to his oath, this is the answer. But it does not mean that we take from the reconciliation of the narrations from Shu'bah that all the hadiths that reach us from Abu al-Zubayr with a connected chain were actually all heard by him.
Al-Halabi : By the evidence of the oath, meaning
The Shaykh : By the evidence?
Al-Halabi : By the evidence of the oath.
The Shaykh : No, by the evidence of the narration of al-Layth ibn Sa'd.
Al-Halabi : No, my Shaykh, that was not my intention. My intention is that the one who says he heard them says "by the evidence of the oath," so when you respond, you say "by the evidence of al-Layth."
The Shaykh : Yes.
Al-Halabi : This is, our Shaykh,
The Shaykh : Yes, exactly.
The questioner : That is it.
The Shaykh : Clear.
The questioner : Clear.
The Shaykh : Okay, this front is not moving, why is it like this? Good, you have nothing... Now move it.
The Shaykh : Yes, there is no problem. But before removing the problem, it should be based on verifying the authenticity of the two narrations.
Al-Halabi : Yes.
The Shaykh : If we assume their authenticity, then the removal of the problem is as follows: The first narration is understood to have been before the other narration, meaning before he made him swear. Shu'bah, since he is not merely a memorizer but a memorizer and a critic of narrators, as you know, he knew that Abu al-Zubayr was one who concealed defects in chains. Therefore, the quantity of hadiths he had, he did not narrate them out of fear that he had concealed defects in them. This fear is what prompted him to direct the question that came in the second narration. When he swore to him, and he had no choice but to submit to his oath, this is the answer. But it does not mean that we take from the reconciliation of the narrations from Shu'bah that all the hadiths that reach us from Abu al-Zubayr with a connected chain were actually all heard by him.
Al-Halabi : By the evidence of the oath, meaning
The Shaykh : By the evidence?
Al-Halabi : By the evidence of the oath.
The Shaykh : No, by the evidence of the narration of al-Layth ibn Sa'd.
Al-Halabi : No, my Shaykh, that was not my intention. My intention is that the one who says he heard them says "by the evidence of the oath," so when you respond, you say "by the evidence of al-Layth."
The Shaykh : Yes.
Al-Halabi : This is, our Shaykh,
The Shaykh : Yes, exactly.
The questioner : That is it.
The Shaykh : Clear.
The questioner : Clear.
The Shaykh : Okay, this front is not moving, why is it like this? Good, you have nothing... Now move it.
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