Can a student of knowledge suffice with what the previous preservers have authenticated and weakened?

The questioner : Is it permissible for a student of knowledge to suffice with the authentication or weakening by previous preservers? For example, if he reads al-'Iraqi's takhrij and sees that al-'Iraqi said, "This is an authentic hadith," is it permissible for him to suffice with that? Similarly, with Imam Ahmad and others.

The Shaykh : ... This resembles taqlid (following a scholar without knowing his evidence) in fiqh (Islamic jurisprudence). Is it sufficient for a student of knowledge to hear the opinion of an imam from the followed imams? I do not mean only the four, for they are more by the grace of Allah (Mighty and Majestic), and to act upon it? We say: It is not possible for all students of knowledge to be at the same level of proficiency in knowing the truth in matters where people differ. It is sufficient for the student of knowledge to implement the noble verse: . If there are living people of knowledge whom he asks and adopts their answer, or if there is no living scholar to ask, and he knows that one of the followed scholars has such-and-such an opinion and he follows him, he is safe from blame, even if the opinion he adopted from that scholar is actually wrong; because he has done what is obligatory upon him in the previous verse: .
But this is subject to one condition, which is: that it does not become clear to him that this opinion is wrong. This clarification may come from his own research if he has the capacity, or from the indication of another scholar in whom he trusts and whose knowledge he trusts. The important point is that it is permissible for a student of knowledge to follow a scholar if the error of that scholar is not clear to him, and if he himself is unable to determine whether it is correct or wrong.
Likewise—exactly—the answer to the question regarding the student of knowledge who finds an imam from the imams of the Muslims and a preserver from their preservers who authenticates a hadith or weakens another. It is sufficient for him to follow this authenticator or weakener, except with the condition we mentioned in the fiqh issue, except with two conditions:
The first condition: that he does not know of his error; because the intent of this condition—whether in hadith or in fiqh—is not to follow one's desire, saying, "So-and-so issued a fatwa for me, and the matter is ended," while having doubts in his heart. The Messenger (peace and blessings be upon him) said: This is the first condition: that he not be aware that this opinion—whether in authenticating or weakening a hadith, or in permitting or forbidding something—is wrong.
The second condition: that he is unable to verify the authenticity or weakness of this hadith. This is permissible; because we cannot burden all people with becoming mujtahids (scholars qualified to derive rulings) and scholars. Have I given you the answer?

The questioner : When does a person know from himself that he is able to reach the capacity to judge?

The Shaykh : This is an important question. He knows this when he presents his research and personal opinions to the scholars of old whose opinions are recorded in their books, and he finds that the majority of the time he agrees with them. This is from one aspect.
From another aspect: he finds that the scholars appreciate his knowledge and ijtihad (independent legal reasoning), and do not consider him—as we said earlier—as not yet qualified to appoint himself to the position of authenticator and weakener. That is to say: a person should be far from being deluded by his knowledge, and much of human nature is not to see one's own faults but to see the faults of others. Therefore, he must seek the help of others among the scholars with him, so that he sees his faults through them, as he (peace and blessings be upon him) indicated in the well-known hadith: So the true believer is one who sees his errors and faults through others, and he should seek the help of the scholars to know whether he has become qualified for research and ijtihad, whether in authenticating and weakening in knowledge, or in issuing fatwas in fiqh issues? Please, what do you have?