Is the statement of some scholars regarding a narrator whose errors are numerous, that his hadith is recorded but not used as evidence, considered a form of laxity?

The questioner : If a narrator’s errors are so numerous that they encompass all his hadith, or if error is the predominant characteristic of his narration, I find that scholars in the books of al-jarh wa al-ta'dil (the critique and vindication of narrators) rule that he is rejected. However, in some cases, even though they explicitly state that he has no sound hadith, or that none of his hadith is established or upright, they say that his hadith is recorded but not used as evidence. An example of this is the statement of Ibn 'Adi regarding Abu Bakr ibn Abi Maryam, who said: "The predominant characteristic of his hadith is that it consists of rare narrations, and the trustworthy narrators rarely agree with him. He is one whose hadith is not used as evidence, but his hadith is recorded." Similarly, Abu Hatim said the same regarding Marwan ibn Salim. Is this considered laxity, or are there guidelines for this situation? It is possible that a man is prone to error to the extent that it encompasses all his hadith, or the majority of it, and yet he is still suitable to be cited as evidence?

The Shaykh : By Allah, and Allah knows best, this varies from one narrator to another who is described with such a characteristic. For example, you know that the reason Abu Bakr ibn Abi Maryam, or his hadith, was rejected is that he became confused in his old age. If that is the case, it is possible that he has hadith, which may be few, and I emphasize that they may be few relative to some researchers and listeners of his hadith. However, it is probable that these hadith were narrated by him before he became confused. In this case, his hadith should not be rejected entirely; rather, it can be cited as evidence, provided that the cause of his weakness is confusion. This is different from the case where the cause is that he has a weak memory and retention by nature or disposition, with no state better than another. In that case, what was said about him applies to him. Therefore, recording the hadith of such people varies from one narrator to another.

The questioner : What Allah willed.

The Shaykh : Perhaps this is clear.

The questioner : I mean, a confused narrator may have no hadith except from the time of his confusion.

The Shaykh : Yes, indeed.

The questioner : And what was said about him, that his hadith is recorded, means what was from the time of his soundness.

The Shaykh : Yes.

The questioner : We ask Allah to preserve you.

The Shaykh : May Allah keep you safe.