If the trustworthy narrator is from the people of innovation, is it a condition for accepting his hadith that he absolutely does not narrate what supports his school of thought, or is it a matter of detail?
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The questioner : It is well known here that if an innovator narrates a hadith that supports his innovation, the scholars' words in rejecting his hadith are famous. But sometimes a man who is a Shi'i, like Habib ibn Abi Thabit or someone of his ilk in Shi'ism, narrates a hadith about the virtue of Imam Ali. Does the fact that he narrated about the virtue of Ali without crossing the limit mean that he has narrated what strengthens his innovation?
The Shaykh : First, I personally am not reassured by this condition, which is that he is trustworthy if he does not narrate what supports his school of thought. Second, I am not reassured that the scholars of hadith agreed on this. In my mind, and you are more knowledgeable than me, there is no doubt in my opinion that al-Hafiz Ibn Hajar in his commentary on al-Nukhba does not stipulate this condition, as long as he is trustworthy, his narration is valid, whether it contains what supports his school of thought or not. Because his school of thought is divided into two categories: a school of thought that may not contradict the school of the people of the Sunnah, and one that may contradict the school of the people of the Sunnah. In the first case, we should not take his narration based on the famous condition when he narrates something that does not contradict the school of the people of the Sunnah, like the example you mentioned regarding the hadith of Ibn Abi Thabit. The question or difficulty arises for those who stipulate that he should not narrate what supports his school of thought, because in this example, it does not contradict what the people of the Sunnah are upon. And these examples are many, and very many. If we assume that this trustworthy man narrated a hadith in which he supports his school of thought that contradicts what the people of the Sunnah are upon, then the scope of criticism of this narration is not limited only to him being an innovator; there is the aspect of anomaly and deviation.
The questioner : And if he is trustworthy from the people of the Sunnah.
The Shaykh : So now, what I want to strengthen from the perspective of[Al-Qasas 28:35], do you remember if the issue is agreed upon with this condition?
The questioner : It is not an agreed-upon issue; rather, it is from the statement of al-Jujayyani, the teacher of Abu Dawud and al-Tirmidhi, and al-Hafiz transmitted it. When he transmitted it, he did not deny it; he preferred the first school of thought you mentioned, then he said, "And al-Jujayyani said what he mentioned from the perspective of adoption."
The Shaykh : So, praise be to Allah, I believe that this condition is not absolutely necessary.
The questioner : Yes.
The Shaykh : Rather, his narration is looked at through the lens we mentioned earlier.
The questioner : Yes, so if the narration can be directed according to the principles of the people of the Sunnah, as in the case of Mas'ar ibn Kadam, who was accused of the Murji'ah, and he narrated a hadith containing a reference to the Murji'ah, for example, the hadith of Hudhayfah, where Salih ibn Zafir said, "Do they benefit them?" He said, "They benefit them. We found our fathers upon 'La ilaha illa Allah' (There is no god but Allah), so we say it." He said, "Do they benefit them?" He said, "Yes." Here, there may be a suspicion that he agrees with the Murji'ah.
The Shaykh : Yes.
The questioner : But in reality, it can be interpreted according to the people of the Sunnah.
The Shaykh : And although there is a discussion in the example, of course.
The questioner : And although there is a discussion in the example, from which aspect?The Shaykh : Where is the support for the Murji'ah in this?
The questioner : Ah, according to the others, he says, "They benefit them..."
The Shaykh : According to the others, yes.
The questioner : According to the principles of the people of the Sunnah, that they acted upon what they knew, and what Allah obligated upon them, they acted upon it and fulfilled it.
The Shaykh : Yes.
The questioner : So we found our fathers upon 'La ilaha illa Allah' (There is no god but Allah), so we say it. Allah does not burden a soul except with what it has given it.
The Shaykh : Yes, indeed.
The questioner : So whatever can be interpreted according to the principles of the people of the Sunnah, even if its apparent meaning agrees with one of the innovations and its narrator is one of those accused of this innovation, that does not harm. But if it is actually established by scientific principles that it agrees with the innovation and supports it, even if its narrator is from the people of the Sunnah.
The Shaykh : Yes, indeed.
The questioner : Then the anomaly in the text is considered.
The Shaykh : This is what we are upon.
The questioner : What Allah willed... Mu'awiyah ibn Khazim al-Darir.
The Shaykh : Yes, but it is a supporting chain, but it is a supporting chain.
Another questioner: He mentionedThe Shaykh : A supporter from the Musnad of Musaddad mentioned it in al-Musallah al-Zajjaj.
The Shaykh : Yes... but he is a supporter.
The Shaykh : First, I personally am not reassured by this condition, which is that he is trustworthy if he does not narrate what supports his school of thought. Second, I am not reassured that the scholars of hadith agreed on this. In my mind, and you are more knowledgeable than me, there is no doubt in my opinion that al-Hafiz Ibn Hajar in his commentary on al-Nukhba does not stipulate this condition, as long as he is trustworthy, his narration is valid, whether it contains what supports his school of thought or not. Because his school of thought is divided into two categories: a school of thought that may not contradict the school of the people of the Sunnah, and one that may contradict the school of the people of the Sunnah. In the first case, we should not take his narration based on the famous condition when he narrates something that does not contradict the school of the people of the Sunnah, like the example you mentioned regarding the hadith of Ibn Abi Thabit. The question or difficulty arises for those who stipulate that he should not narrate what supports his school of thought, because in this example, it does not contradict what the people of the Sunnah are upon. And these examples are many, and very many. If we assume that this trustworthy man narrated a hadith in which he supports his school of thought that contradicts what the people of the Sunnah are upon, then the scope of criticism of this narration is not limited only to him being an innovator; there is the aspect of anomaly and deviation.
The questioner : And if he is trustworthy from the people of the Sunnah.
The Shaykh : So now, what I want to strengthen from the perspective of
We will strengthen your arm through your brother
سنشد عضدك بأخيكThe questioner : It is not an agreed-upon issue; rather, it is from the statement of al-Jujayyani, the teacher of Abu Dawud and al-Tirmidhi, and al-Hafiz transmitted it. When he transmitted it, he did not deny it; he preferred the first school of thought you mentioned, then he said, "And al-Jujayyani said what he mentioned from the perspective of adoption."
The Shaykh : So, praise be to Allah, I believe that this condition is not absolutely necessary.
The questioner : Yes.
The Shaykh : Rather, his narration is looked at through the lens we mentioned earlier.
The questioner : Yes, so if the narration can be directed according to the principles of the people of the Sunnah, as in the case of Mas'ar ibn Kadam, who was accused of the Murji'ah, and he narrated a hadith containing a reference to the Murji'ah, for example, the hadith of Hudhayfah
Islam will be worn away as the face of a garment is worn away, until it is not known what prayer is, nor fasting, nor charity, nor pilgrimage.
يدرس الإسلام كما يدرس وجه الثوب حتى ما يدرى ما صلاة ولا صيام ولا صدقة ولا نسكThe Shaykh : Yes.
The questioner : But in reality, it can be interpreted according to the people of the Sunnah.
The Shaykh : And although there is a discussion in the example, of course.
The questioner : And although there is a discussion in the example, from which aspect?The Shaykh : Where is the support for the Murji'ah in this?
The questioner : Ah, according to the others, he says, "They benefit them..."
The Shaykh : According to the others, yes.
The questioner : According to the principles of the people of the Sunnah, that they acted upon what they knew, and what Allah obligated upon them, they acted upon it and fulfilled it.
The Shaykh : Yes.
The questioner : So we found our fathers upon 'La ilaha illa Allah' (There is no god but Allah), so we say it. Allah does not burden a soul except with what it has given it.
The Shaykh : Yes, indeed.
The questioner : So whatever can be interpreted according to the principles of the people of the Sunnah, even if its apparent meaning agrees with one of the innovations and its narrator is one of those accused of this innovation, that does not harm. But if it is actually established by scientific principles that it agrees with the innovation and supports it, even if its narrator is from the people of the Sunnah.
The Shaykh : Yes, indeed.
The questioner : Then the anomaly in the text is considered.
The Shaykh : This is what we are upon.
The questioner : What Allah willed... Mu'awiyah ibn Khazim al-Darir.
The Shaykh : Yes, but it is a supporting chain, but it is a supporting chain.
Another questioner: He mentionedThe Shaykh : A supporter from the Musnad of Musaddad mentioned it in al-Musallah al-Zajjaj.
The Shaykh : Yes... but he is a supporter.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.