What is the stronger position regarding the issue of Ibn Jurayj's tadlis (concealment of a defect in a chain) from Ata, between rejection and acceptance?
Machine translationRead the Arabic original
The questioner : It was so as well when we spoke about Ibn Jurayj and his tadlis (concealment of a defect in a chain); we returned the discussion to his status with Ata, his status with Ata. I also find in some of your works that you sometimes follow him and elevate the hadith by his 'an (from) from Ata?
The Shaykh : Yes.
The questioner : This also returns to the circumstances.
The Shaykh : Yes.
The questioner : May Allah bless you.
The Shaykh : May Allah bless you. Please, proceed.
Another questioner : Our Shaykh, on a point I think was discussed with your eminence on this topic.
The Shaykh : Please.
The questioner : The things that you did not elevate, our Shaykh, meaning they are not always related to being selective, because in some old matters, and this is what I understand from your method, that these things are what you acquired through experience.
The Shaykh : Time.
Another questioner : And correspondence and time.
The Shaykh : Correct.
Another questioner : And as the issue of narrators, the narration of the gathering from the one whom Ibn Hibban did not authenticate, for example.
The Shaykh : Yes, indeed.
Another questioner : This also, some people imagine that there is confusion in it, whereas there is no confusion in it.
The Shaykh : Abu al-Hasan observes what Abu al-Harith says.
The questioner : Yes, indeed.
The Shaykh : This is very likely.
The questioner : Yes, indeed.
The Shaykh : Yes.
The questioner : This is clear to me.
The Shaykh : Please.
The questioner : That looking at the text, looking at its fame or lack of fame, or so.
The Shaykh : Yes, that it points to something else, which is the gradingThe Shaykh : in knowledge after ignorance.
The questioner : Practice, yes, you spoke of this yesterday that practice is knowledge in itself, in which the rules are established, and the rules appear through it, and are embodied by practice. May Allah reward you.
The Shaykh : May Allah bless you.
The Shaykh : Yes.
The questioner : This also returns to the circumstances.
The Shaykh : Yes.
The questioner : May Allah bless you.
The Shaykh : May Allah bless you. Please, proceed.
Another questioner : Our Shaykh, on a point I think was discussed with your eminence on this topic.
The Shaykh : Please.
The questioner : The things that you did not elevate, our Shaykh, meaning they are not always related to being selective, because in some old matters, and this is what I understand from your method, that these things are what you acquired through experience.
The Shaykh : Time.
Another questioner : And correspondence and time.
The Shaykh : Correct.
Another questioner : And as the issue of narrators, the narration of the gathering from the one whom Ibn Hibban did not authenticate, for example.
The Shaykh : Yes, indeed.
Another questioner : This also, some people imagine that there is confusion in it, whereas there is no confusion in it.
The Shaykh : Abu al-Hasan observes what Abu al-Harith says.
The questioner : Yes, indeed.
The Shaykh : This is very likely.
The questioner : Yes, indeed.
The Shaykh : Yes.
The questioner : This is clear to me.
The Shaykh : Please.
The questioner : That looking at the text, looking at its fame or lack of fame, or so.
The Shaykh : Yes, that it points to something else, which is the gradingThe Shaykh : in knowledge after ignorance.
The questioner : Practice, yes, you spoke of this yesterday that practice is knowledge in itself, in which the rules are established, and the rules appear through it, and are embodied by practice. May Allah reward you.
The Shaykh : May Allah bless you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.