The questioner: The issue of Muhammad ibn 'Ujlan; in the biography of Muhammad ibn 'Ujlan, Yahya ibn Sa'id ibn Qutaybah mentioned that his memory became confused.
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The questioner : The issue of Muhammad ibn 'Ujlan: In the biography of Muhammad ibn 'Ujlan, Yahya ibn Sa'id ibn Qutaybah mentioned that his memory became confused regarding the hadiths of Sa'id ibn Abi Sa'id al-Maqburi from his father from Abu Hurayrah, and Sa'id from Abu Hurayrah, and Sa'id from another man from Abu Hurayrah. So when they all became confused for him, he attributed them to Sa'id from Abu Hurayrah. Do you see this in *Al-Irwaa'* and elsewhere?
The Shaykh : We do not delve into this.
The questioner : Do not delve into matters like this.
The Shaykh : I say that this is what I actually follow, and I see that the scholars who came before me, such as al-Hafiz al-Dhahabi and al-'Asqalani, did the same in what I know. However, I say that when the paths are narrowed for us—and I also say this regarding some of the *'an'anah* reports found in the two Sahihs, such as the *'an'anah* of al-A'mash and others—we find many hadiths narrated by al-A'mash in *'an'anah* form in the two Sahihs. So, following these scholars, I proceed and accept the *'an'anah* of al-A'mash if the chain to him is sound and what is above it is sound, unless it becomes clear that there is some obscurity in the text that prompts us to look for a defect that may be lurking in such an *'an'anah* or in what was said about Muhammad ibn 'Ujlan here. In that case, we pause. But if the hadith is on the straight path and there is nothing around it of the obscurity I mentioned earlier, we proceed with it and grade it as good. This is what has become clear to me, and Allah knows best.
The questioner : May Allah reward you. The principle is to proceed with it, unless there is something that necessitates returning to such defects mentioned by the scholars.
The Shaykh : Yes, indeed.
The questioner : Does this, our Shaykh, mean that the imams or compilers do not delve into these defects?
The Shaykh : Yes, indeed.
The questioner : It means that this is adopted.
The Shaykh : This is the practice. This is knowledge. This is knowledge that is not written down.
The questioner : Rather, it is the knowledge in truth.
The Shaykh : It is this.
The Shaykh : We do not delve into this.
The questioner : Do not delve into matters like this.
The Shaykh : I say that this is what I actually follow, and I see that the scholars who came before me, such as al-Hafiz al-Dhahabi and al-'Asqalani, did the same in what I know. However, I say that when the paths are narrowed for us—and I also say this regarding some of the *'an'anah* reports found in the two Sahihs, such as the *'an'anah* of al-A'mash and others—we find many hadiths narrated by al-A'mash in *'an'anah* form in the two Sahihs. So, following these scholars, I proceed and accept the *'an'anah* of al-A'mash if the chain to him is sound and what is above it is sound, unless it becomes clear that there is some obscurity in the text that prompts us to look for a defect that may be lurking in such an *'an'anah* or in what was said about Muhammad ibn 'Ujlan here. In that case, we pause. But if the hadith is on the straight path and there is nothing around it of the obscurity I mentioned earlier, we proceed with it and grade it as good. This is what has become clear to me, and Allah knows best.
The questioner : May Allah reward you. The principle is to proceed with it, unless there is something that necessitates returning to such defects mentioned by the scholars.
The Shaykh : Yes, indeed.
The questioner : Does this, our Shaykh, mean that the imams or compilers do not delve into these defects?
The Shaykh : Yes, indeed.
The questioner : It means that this is adopted.
The Shaykh : This is the practice. This is knowledge. This is knowledge that is not written down.
The questioner : Rather, it is the knowledge in truth.
The Shaykh : It is this.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.