Why did the scholars single out shadhdh (anomaly) in the definition of a valid hadith, given that it is a defect? Is this term superfluous, or does it have a specific intended meaning for the scholars?
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The questioner : In the definition of a valid hadith, it is one whose chain of narration is connected, transmitted by a just and precise narrator from his like, up to its end, and it is not shadhdh (anomalous) nor mu'alla (defective). Even if we consider shadhdh to be a type of defect, a researcher only identifies a hadith as shadhdh after collecting the various routes of transmission. So why did they single out shadhdh in the definition? Why didn't they say "it is not mutazarrab (confused)" or "it is not maqlub (inverted)" or "it is not mu'alla (defective)"? In addition to this, why is shadhdh specifically singled out, even though it is of the same genus as the defect, which is also a condition? Is this term superfluous in the definition, a filler with no need for it, or does it have a specific intended meaning for the scholars, even if it is of the same genus as the defect? May Allah reward you.
The Shaykh : I am your brother in this, as I believe, because there is a generality and a specificity. The defect is general, and shadhdh is a part of the defect. But it seems the intent of your question is: why was shadhdh specifically mentioned?
The questioner : Yes, without the other parts, such as confusion and inversion.
The Shaykh : Yes, that is because shadhdh is a matter of disagreement, as you know. And in connection with a previous discussion that took place regarding whether the addition of a trustworthy narrator is acceptable or not: what some call shadhdh, others call the addition of a trustworthy narrator, and it is acceptable. Therefore, in the science of terminology, this condition was placed to indicate the disagreement with those who say that the addition of a trustworthy narrator is acceptable.
The questioner : Meaning, by doing so, they contradict the majority of jurists, usul scholars, and some hadith scholars.
The Shaykh : Yes, indeed.
The questioner : Those who followed us in this.
The Shaykh : Yes, indeed.
The questioner : May Allah reward you. What Allah willed.
The Shaykh : And may He reward you.
The Shaykh : I am your brother in this, as I believe, because there is a generality and a specificity. The defect is general, and shadhdh is a part of the defect. But it seems the intent of your question is: why was shadhdh specifically mentioned?
The questioner : Yes, without the other parts, such as confusion and inversion.
The Shaykh : Yes, that is because shadhdh is a matter of disagreement, as you know. And in connection with a previous discussion that took place regarding whether the addition of a trustworthy narrator is acceptable or not: what some call shadhdh, others call the addition of a trustworthy narrator, and it is acceptable. Therefore, in the science of terminology, this condition was placed to indicate the disagreement with those who say that the addition of a trustworthy narrator is acceptable.
The questioner : Meaning, by doing so, they contradict the majority of jurists, usul scholars, and some hadith scholars.
The Shaykh : Yes, indeed.
The questioner : Those who followed us in this.
The Shaykh : Yes, indeed.
The questioner : May Allah reward you. What Allah willed.
The Shaykh : And may He reward you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.