If a weak narrator narrates alone from an unknown narrator, and the weak narrator is not severely weak, and the text contains severe anomaly, is the anomaly attributed to the unknown narrator, thereby removing his unknown status and establishing his status through criticism?
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The Shaykh : Yes.
The questioner : May Allah bless you.
The Shaykh : May Allah bless you all.
The questioner : May Allah preserve you and bless us and you. Our Shaykh, here they mentioned, I said here, the unknown narrator, if a weak narrator narrates alone from him, meaning a narrator who has no student except this weak student, the scholars mention that they are not in a position to judge this unknown narrator with anything, because the anomaly is possible from him and possible from his student. Ibn Habbah in his book *Al-Majruhin* frequently uses this phrase: "So-and-so, I am not in a position to judge him with criticism or vindication, because only so-and-so narrated from him, and he is weak. The anomaly in his hadith, we cannot attribute it to the one whose status we want to investigate, due to the possibility that this weak student here..." This is a question on this: if the anomaly is very severe.
The Shaykh : If the anomaly is severe.
The questioner : Yes, very severe, meaning that such a weak narrator cannot bear it. The weak narrator we have here, who is the student, is known for slight weakness, not known for severe weakness. If he narrates from his unknown teacher a hadith with severe weakness and anomaly, and we attribute it to this weak narrator, one like him cannot bear it, because it has been established from his status that he cannot bear severe criticism. Is it possible in this case for the unknown narrator to bear it, and his status to be revealed through criticism, and he exits the realm of unknown status into the realm of known status through criticism?
The Shaykh : As for attributing it, yes.
The questioner : To the unknown narrator.
The Shaykh : To the unknown narrator.
The questioner : Yes, may Allah preserve you.
The Shaykh : As for attributing it, yes, but this is certainly different from the statement of Ibn Habbah.
The questioner : It is different, because when I mentioned the statement of Ibn Habbah, I added to it from myself.
The Shaykh : I said that attributing it is yes, but your statement, its entirety, distracted me. What is the other thing?
The questioner : Okay, is the unknown narrator judged after we have attributed the anomaly to him?
The Shaykh : He is not judged.
The questioner : As known through criticism.
The Shaykh : He is not judged.
The questioner : He remains unknown.
The Shaykh : Yes, indeed.
The questioner : Okay, this clarified the answer for me. Do you have anything else?
The Shaykh : No, I don't have anything. What I intended was for my answer to be clear. My answer has two branches.
The questioner : Yes.
The Shaykh : One is yes, and the other is no.
The questioner : Yes.
The Shaykh : That is correct.
The questioner : Yes, for attributing to him the burden of the anomaly.
The Shaykh : Yes, indeed.
The questioner : And no, for judging him with criticism, and he remains in his unknown status.
The Shaykh : Yes.
The questioner : He is, our Shaykh, as you mentioned, we have here a biography, and it is the biography of Ayya, and he is not attributed to a lineage. Sa'id ibn Jubayr narrated from him. The Hafiz attributed to him the burden of the anomaly but did not judge him.
The Shaykh : Fine.
The questioner : May Allah bless you.
The Shaykh : What Allah willed.
The questioner : I am seeing this now, I have it now, quoted following the question. He attributed to him the burden of the anomaly and left him... The Zahirites in meanings and the spirit of the Shari'ah, what are the Zahirites in foundations and letters? Is that what you mean, our Shaykh?
The Shaykh : No, it may mean, I mean more than that. They proceed according to the apparent meanings of the texts.
The questioner : Yes.
The Shaykh : But they do not rigidly adhere like Ibn Hazm.
The questioner : Yes.
The Shaykh : The principle is to adhere to the text.
The questioner : Yes.
The Shaykh : By its apparent meaning.
The questioner : By the apparent meaning of the text, yes.
The Shaykh : But they do not rigidly adhere to the wording as Ibn Hazm does.
The questioner : Yes.
The Shaykh : And Dawud al-Zahiri. But we are amazed that the people of opinion, the people of opinion,
The questioner : rigidly adhere to the apparent meaning, what Allah wills.
The Shaykh : To the apparent meaning.
The questioner : They rigidly adhere to the apparent meaning, the people of opinion.
The Shaykh : Yes, for example, from the branches that we had read in Hanafi fiqh, my old madhhab, may Allah have mercy on him.
The questioner : May Allah have mercy on your old madhhab.
The Shaykh : It is agreed upon by the scholars of the Muslims that if impurity falls into running water, it bears it and the running water does not become impure with this impurity. These jurists said, if there is an impure lake, an impure lake, the method to purify it is to let it flow, because it becomes running water. What do you think?
The questioner : Allah is the Greatest.
The Shaykh : They preceded Ibn Hazm. There is no new water that overpowers the impurity that falls in this pool. Rather, mere flow is the purifier. I am amazed by the example. It seems to you,
The questioner : Yes, yes, it became clear to me, and it became clear to me the aspect: how is it impure, so when it flows, it becomes pure. But you mentioned without adding to it, it reminded me of the one who had two vats. Who takes the opinion of the two vats? He said, whoever has two impure vats, let him combine them with each other, and they become pure.
The Shaykh : Allah is the Greatest, and this also exists.
The questioner : This, yes, it exists. This is what I mean, and you are speaking, may Allah preserve you, you mentioned this example.
The Shaykh : O Shaykh, but incidentally, this is more beneficial for the attendees than these two examples. I am more amazed by the modern Zahirites. What do you think?
The questioner : The modern Zahirites.
The Shaykh : Yes.
The questioner : Like what, our Shaykh?
The Shaykh : Those adopted by dozens of writers and Islamic preachers. The solar image is lawful and the hand-drawn image is forbidden. Modern Zahirism.
The questioner : The one made by the machine is the best in terms of imitation, meaning the imitating machines are more severe than the hand.
The Shaykh : Exactly.
The questioner : Yes.
The Shaykh : I once said, on the occasion of your question, the photographic image reveals this stray hair, whereas the hand-drawn image does not have a beard,The Shaykh : but not with this precision, it is made smooth, etc. They say this has no imitation, a press has no imitation. This is the most precise imitation, if they knew.
The questioner : I am finished, our Shaykh.
The Shaykh : Yes.
The questioner : But to complete your answer, you also mentioned in another place that you said if a person made a machine, and this machine can have materials placed in it where with one press of the button, thousands come out.
The Shaykh : This is correct.
The questioner : Yes, this is in your answer as well.
The Shaykh : Yes.
The questioner : In a tape I heard.
The Shaykh : This exists today.
Another questioner : Our Shaykh, until now, in fact, the problem has escalated and the disease has increased, to the point that even this apparent evaluation is not observed now, such that our Shaykh, we now see in Islamic newspapers and Islamic magazines, hand-drawn images even exist.
The Shaykh : Yes, this is correct.
The questioner : I mean, we ask Allah for safety.
The Shaykh : Yes, by Allah, these people take from the rule of prohibition as blocking the means to harm, prohibition as blocking the means to harm. They said, Allah the Exalted said:[Al-Isra 17:32] He did not say do not commit zina [Al-Isra 17:32] meaning do not engage in the means that lead you to zina. If it were said that the photographic image is permissible, but the hand-drawn image is the forbidden one, but this leads to that, because in reality, these photographers will ask themselves in their minds, what is the difference between a photographic image and a hand-drawn image? What is the difference? And this is the reality, as Abu al-Harith indicated. Whereas there was room for these jurists who claim fiqh to say, even if the photographic image differs in terms of its method of making or imaging, but from the perspective of blocking the means to harm, we say it is forbidden because it leads to something more than that. Please proceed.
The questioner : May Allah bless you.
The Shaykh : May Allah bless you all.
The questioner : May Allah preserve you and bless us and you. Our Shaykh, here they mentioned, I said here, the unknown narrator, if a weak narrator narrates alone from him, meaning a narrator who has no student except this weak student, the scholars mention that they are not in a position to judge this unknown narrator with anything, because the anomaly is possible from him and possible from his student. Ibn Habbah in his book *Al-Majruhin* frequently uses this phrase: "So-and-so, I am not in a position to judge him with criticism or vindication, because only so-and-so narrated from him, and he is weak. The anomaly in his hadith, we cannot attribute it to the one whose status we want to investigate, due to the possibility that this weak student here..." This is a question on this: if the anomaly is very severe.
The Shaykh : If the anomaly is severe.
The questioner : Yes, very severe, meaning that such a weak narrator cannot bear it. The weak narrator we have here, who is the student, is known for slight weakness, not known for severe weakness. If he narrates from his unknown teacher a hadith with severe weakness and anomaly, and we attribute it to this weak narrator, one like him cannot bear it, because it has been established from his status that he cannot bear severe criticism. Is it possible in this case for the unknown narrator to bear it, and his status to be revealed through criticism, and he exits the realm of unknown status into the realm of known status through criticism?
The Shaykh : As for attributing it, yes.
The questioner : To the unknown narrator.
The Shaykh : To the unknown narrator.
The questioner : Yes, may Allah preserve you.
The Shaykh : As for attributing it, yes, but this is certainly different from the statement of Ibn Habbah.
The questioner : It is different, because when I mentioned the statement of Ibn Habbah, I added to it from myself.
The Shaykh : I said that attributing it is yes, but your statement, its entirety, distracted me. What is the other thing?
The questioner : Okay, is the unknown narrator judged after we have attributed the anomaly to him?
The Shaykh : He is not judged.
The questioner : As known through criticism.
The Shaykh : He is not judged.
The questioner : He remains unknown.
The Shaykh : Yes, indeed.
The questioner : Okay, this clarified the answer for me. Do you have anything else?
The Shaykh : No, I don't have anything. What I intended was for my answer to be clear. My answer has two branches.
The questioner : Yes.
The Shaykh : One is yes, and the other is no.
The questioner : Yes.
The Shaykh : That is correct.
The questioner : Yes, for attributing to him the burden of the anomaly.
The Shaykh : Yes, indeed.
The questioner : And no, for judging him with criticism, and he remains in his unknown status.
The Shaykh : Yes.
The questioner : He is, our Shaykh, as you mentioned, we have here a biography, and it is the biography of Ayya, and he is not attributed to a lineage. Sa'id ibn Jubayr narrated from him. The Hafiz attributed to him the burden of the anomaly but did not judge him.
The Shaykh : Fine.
The questioner : May Allah bless you.
The Shaykh : What Allah willed.
The questioner : I am seeing this now, I have it now, quoted following the question. He attributed to him the burden of the anomaly and left him... The Zahirites in meanings and the spirit of the Shari'ah, what are the Zahirites in foundations and letters? Is that what you mean, our Shaykh?
The Shaykh : No, it may mean, I mean more than that. They proceed according to the apparent meanings of the texts.
The questioner : Yes.
The Shaykh : But they do not rigidly adhere like Ibn Hazm.
The questioner : Yes.
The Shaykh : The principle is to adhere to the text.
The questioner : Yes.
The Shaykh : By its apparent meaning.
The questioner : By the apparent meaning of the text, yes.
The Shaykh : But they do not rigidly adhere to the wording as Ibn Hazm does.
The questioner : Yes.
The Shaykh : And Dawud al-Zahiri. But we are amazed that the people of opinion, the people of opinion,
The questioner : rigidly adhere to the apparent meaning, what Allah wills.
The Shaykh : To the apparent meaning.
The questioner : They rigidly adhere to the apparent meaning, the people of opinion.
The Shaykh : Yes, for example, from the branches that we had read in Hanafi fiqh, my old madhhab, may Allah have mercy on him.
The questioner : May Allah have mercy on your old madhhab.
The Shaykh : It is agreed upon by the scholars of the Muslims that if impurity falls into running water, it bears it and the running water does not become impure with this impurity. These jurists said, if there is an impure lake, an impure lake, the method to purify it is to let it flow, because it becomes running water. What do you think?
The questioner : Allah is the Greatest.
The Shaykh : They preceded Ibn Hazm. There is no new water that overpowers the impurity that falls in this pool. Rather, mere flow is the purifier. I am amazed by the example. It seems to you,
The questioner : Yes, yes, it became clear to me, and it became clear to me the aspect: how is it impure, so when it flows, it becomes pure. But you mentioned without adding to it, it reminded me of the one who had two vats. Who takes the opinion of the two vats? He said, whoever has two impure vats, let him combine them with each other, and they become pure.
The Shaykh : Allah is the Greatest, and this also exists.
The questioner : This, yes, it exists. This is what I mean, and you are speaking, may Allah preserve you, you mentioned this example.
The Shaykh : O Shaykh, but incidentally, this is more beneficial for the attendees than these two examples. I am more amazed by the modern Zahirites. What do you think?
The questioner : The modern Zahirites.
The Shaykh : Yes.
The questioner : Like what, our Shaykh?
The Shaykh : Those adopted by dozens of writers and Islamic preachers. The solar image is lawful and the hand-drawn image is forbidden. Modern Zahirism.
The questioner : The one made by the machine is the best in terms of imitation, meaning the imitating machines are more severe than the hand.
The Shaykh : Exactly.
The questioner : Yes.
The Shaykh : I once said, on the occasion of your question, the photographic image reveals this stray hair, whereas the hand-drawn image does not have a beard,The Shaykh : but not with this precision, it is made smooth, etc. They say this has no imitation, a press has no imitation. This is the most precise imitation, if they knew.
The questioner : I am finished, our Shaykh.
The Shaykh : Yes.
The questioner : But to complete your answer, you also mentioned in another place that you said if a person made a machine, and this machine can have materials placed in it where with one press of the button, thousands come out.
The Shaykh : This is correct.
The questioner : Yes, this is in your answer as well.
The Shaykh : Yes.
The questioner : In a tape I heard.
The Shaykh : This exists today.
Another questioner : Our Shaykh, until now, in fact, the problem has escalated and the disease has increased, to the point that even this apparent evaluation is not observed now, such that our Shaykh, we now see in Islamic newspapers and Islamic magazines, hand-drawn images even exist.
The Shaykh : Yes, this is correct.
The questioner : I mean, we ask Allah for safety.
The Shaykh : Yes, by Allah, these people take from the rule of prohibition as blocking the means to harm, prohibition as blocking the means to harm. They said, Allah the Exalted said:
And do not approach unlawful sexual intercourse
ولا تقربوا الزنىdo not approach unlawful sexual intercourse
لا تقربوا الزنى
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.