Is an anomalous addition acceptable as a corroborating narration for a weak addition by the same narrator?

The questioner : The hadith, if it contains an anomalous addition from some of the Companions, for example from Ibn Mas'ud?

The Shaykh : What do you mean by "from some of the Companions"?

The questioner : I mean from the hadith of some of the Companions, from the hadith of Ibn Mas'ud?

The Shaykh : And does the anomalous hadith have any connection to other than the Companions?

The questioner : No, is there an anomalous addition in the hadith of Ibn Mas'ud?

The Shaykh : A question and answer session does not allow you to be a questioner constantly, ever. Rather, it is permissible for you to be the one answering, even if only occasionally.

The questioner : Please go ahead.

The Shaykh : Is that not so?

The questioner: Yes.

The Shaykh : So I did not understand your mention of the Companions, because an anomalous hadith, by its nature, when you say "this is an anomalous hadith," it is narrated from the Companions. So I was afraid you meant something I did not understand?

The questioner : I intended by my words "from some of the Companions" to mean that it appeared in the hadith of Ibn Mas'ud with an anomalous addition. And when we gathered the routes of Ibn Mas'ud's hadith, we learned that this addition is anomalous in this route. But from the hadith of another Companion, such as Abu Musa, we found this addition came, but in the chain to Abu Musa there is weakness that allows for it to be considered weak, or like one about whom the Hafiz said "acceptable" or "lenient" or such. Is the person who added the anomalous addition in the hadith of Ibn Mas'ud acceptable as a corroborating narration with the weak addition in the hadith of Abu Musa?

The Shaykh: No.

The questioner : It is not acceptable.

The Shaykh: No.

The questioner : You say it is not acceptable.

The Shaykh: No.

The questioner : Okay.

The Shaykh: Yes.

The questioner : May Allah preserve you. A hidden Tabi'i?

The Shaykh : What?

The questioner : A hidden Tabi'i?

The Shaykh : A hidden Tabi'i, yes, meaning a Tabi'i who is hidden.

The questioner : A hidden Tabi'i?

Another questioner : In the first research, my Shaykh, another inquiry.

The Shaykh : Please go ahead.

Another questioner : The addition of Abu Hurayrah and others, the addition The scholars in this addition, the early scholars or the later scholars, graded it as anomalous, meaning they graded this addition from all the routes, from the hadith of Abu Hurayrah and others, as anomalous. And yet, a number of Imams went to authenticating it, such as Imam al-Bayhaqi and Imam Muslim in the Sahih when he said the hadith of Abu Hurayrah is authentic, and likewise you in al-Irwaa', and al-Hafiz Ibn Hajar and Ibn 'Abd al-Barr and others?

The Shaykh : Yes, your question is not clear regarding its connection to the other question?

Another questioner : My Shaykh, this addition in all the routes was judged by the scholars to be anomalous in the hadith of Abu Hurayrah and others. And although it is anomalous, meaning anomalous here and anomalous here and anomalous here, the scholars judged it to be authentic here. The question is broader than this; this is more specific and precise. That is, here, does the anomalous addition strengthen the weak hadith? And here, an anomalous addition strengthened an anomalous addition like it?

The Shaykh : But may Allah reward you, the question is that the addition which was anomalous in the hadith of Ibn Mas'ud came with another weak chain, and the matter here is not so. So, in that case, the answer here differs from the answer there.

Another questioner : But here, did you strengthen this addition despite the anomaly of its individual narrators? Its individual narrators, and you strengthened it?

The Shaykh : Correct. But when these additions were studied subjectively, it was not said that its narrator is so-and-so is weak. Rather, it was judged as anomalous with respect to the study of the addition specifically for this Companion. As for there, another Companion, if the hadith of Ibn Mas'ud had not come with the anomalous addition and we relied on the other narration which came with the anomalous addition in the hadith of Ibn Mas'ud, we would not have benefited from that second narration, as you called it the narration of Abu Musa. We would not have derived a ruling from it because it is weak, and its presence or absence is the same. But here, when they judged it as anomalous with respect to the narration, it means we now put the word "anomaly" aside. It means that all the narrators are trustworthy, but due to the contradiction of the majority of the trustworthy ones, it was called anomalous. So the example you cited is not the one I cited. Therefore, here there is room for strengthening an anomalous with an anomalous, in your expression, according to the view of some scholars. And I mentioned earlier that other scholars, and among them Imam Muslim, judged it to be authentic and did not judge it as anomalous. So the issue here, anomalous with anomalous, is relative and not absolute, as mentioned earlier regarding Shaykh 'Abd al-Muhsin earlier, may Allah reward him with good. When I mentioned to him the school of the narrator of the hadith who fasts on Saturday, neither fasting nor breaking the fast, he interpreted his words according to his own school. This is not to be used as evidence. This is his opinion. As for the opinion of that Companion, it is in its entirety. Now, in this example, I personally do not say that we strengthened an anomalous with an anomalous.

Another questioner : ... considering all its individual narrators?

The Shaykh : It is this, but we strengthened an anomalous with an anomalous in the expression of the others. If we said so, they would argue with us and say this is not permissible because you are strengthening a weak with a weak... Well, others.