Is it permissible to cite the tadlis of Ibn Jurayj when he uses the formula of indeterminate attribution regarding anyone other than 'Ata'? Al-Daraqutni mentioned that he is the monster of tadlis.
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The questioner : Well, regarding the tadlis of Ibn Jurayj, Al-Daraqutni mentioned that he is the monster of tadlis, so he does not practice tadlis except regarding a narrator who has been criticized. So, is it permissible to cite his tadlis? As for the formula of indeterminate attribution, leave 'Ata aside for now; we are talking about anyone other than 'Ata. As for 'Ata, there is a discussion on that.
The Shaykh : You have spoken well.
The questioner : May Allah reward you.
The Shaykh : It is not permissible to cite it as evidence.
The questioner : No, I do not mean citing it as evidence; I mean citing it for support. You said it is not permissible to cite it as evidence.
The Shaykh : Correct, it is so. You are asking.
The questioner : About citing it for support.
The Shaykh : Citing it for support.
The questioner : Yes, indeed.
The Shaykh : By Allah, this returns to the hadith, meaning the question of citing it for support arose regarding the narration of Ibn Jurayj using the formula of indeterminate attribution. I want to say that citing weak narrations for support, as you know, cannot be given a fully defined, concrete rule. Rather, this returns to the thematic study of the hadith itself. It may be cited as evidence, or it may not. This is one of the delicate matters that is entirely similar to judging a hadith as hasan (good). In judging a hadith as hasan, sometimes the researcher may feel inclined to grade a hadith as hasan, and sometimes he may feel inclined to weaken it, because the matter, as Al-Hafiz al-Dhahabi rightly said, is that the true hasan hadith is one of the subtle matters in which the opinion of a single researcher fluctuates. And I say that the one who grades a hadith as hasan is exactly the same, because it is not hidden from you that the one who grades a hadith as hasan is dealing with a matter of disagreement.The questioner: Yes.
The Shaykh : It may be that the researcher considers the rank of this disputed matter to be that of a hasan hadith, or it may be that he considers its rank to be weak, but one that can be cited for support. I also want to say that citing for support in some chains that are defective or weak cannot be subject to a rule unless the defect causing the weakness is related solely to poor memory. If there is a narrator with poor memory who narrated a hadith, and another narrator participated in this narration, and the convergence or connection between them is far from being verified or possible, then you can restrict it to poor memory and make it a consistent rule. But if there is the formula of indeterminate attribution, or tadlis, or reconciliation, or something similar, or if, for example, he frequently narrates denunciations (munkar narrations), I cannot say here that one cites the formula of indeterminate attribution of Ibn Jurayj or does not cite it.
The questioner : There is no consistent rule. What leads me to ask this question is that I came across your statement regarding the hijab of the Muslim woman.
The Shaykh : Yes.
The questioner : Regarding not citing the tadlis of Ibn Jurayj for support. I understood from that that it is a general rule, but now, praise be to Allah, I have understood that there is no consistent rule.
The Shaykh : There is no general rule that has not been specified.
The questioner : May Allah reward you.
The Shaykh : And may He reward you.
The Shaykh : You have spoken well.
The questioner : May Allah reward you.
The Shaykh : It is not permissible to cite it as evidence.
The questioner : No, I do not mean citing it as evidence; I mean citing it for support. You said it is not permissible to cite it as evidence.
The Shaykh : Correct, it is so. You are asking.
The questioner : About citing it for support.
The Shaykh : Citing it for support.
The questioner : Yes, indeed.
The Shaykh : By Allah, this returns to the hadith, meaning the question of citing it for support arose regarding the narration of Ibn Jurayj using the formula of indeterminate attribution. I want to say that citing weak narrations for support, as you know, cannot be given a fully defined, concrete rule. Rather, this returns to the thematic study of the hadith itself. It may be cited as evidence, or it may not. This is one of the delicate matters that is entirely similar to judging a hadith as hasan (good). In judging a hadith as hasan, sometimes the researcher may feel inclined to grade a hadith as hasan, and sometimes he may feel inclined to weaken it, because the matter, as Al-Hafiz al-Dhahabi rightly said, is that the true hasan hadith is one of the subtle matters in which the opinion of a single researcher fluctuates. And I say that the one who grades a hadith as hasan is exactly the same, because it is not hidden from you that the one who grades a hadith as hasan is dealing with a matter of disagreement.The questioner: Yes.
The Shaykh : It may be that the researcher considers the rank of this disputed matter to be that of a hasan hadith, or it may be that he considers its rank to be weak, but one that can be cited for support. I also want to say that citing for support in some chains that are defective or weak cannot be subject to a rule unless the defect causing the weakness is related solely to poor memory. If there is a narrator with poor memory who narrated a hadith, and another narrator participated in this narration, and the convergence or connection between them is far from being verified or possible, then you can restrict it to poor memory and make it a consistent rule. But if there is the formula of indeterminate attribution, or tadlis, or reconciliation, or something similar, or if, for example, he frequently narrates denunciations (munkar narrations), I cannot say here that one cites the formula of indeterminate attribution of Ibn Jurayj or does not cite it.
The questioner : There is no consistent rule. What leads me to ask this question is that I came across your statement regarding the hijab of the Muslim woman.
The Shaykh : Yes.
The questioner : Regarding not citing the tadlis of Ibn Jurayj for support. I understood from that that it is a general rule, but now, praise be to Allah, I have understood that there is no consistent rule.
The Shaykh : There is no general rule that has not been specified.
The questioner : May Allah reward you.
The Shaykh : And may He reward you.
Source
www.al-albany.com
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