The questioner : What is the stronger position, O Shaykh, regarding 'Amr ibn Shu'ayb narrating from his father, from his grandfather? The Shaykh : 'Amr ibn Shu'ayb, naturally, as stated by the Imam of the Sunnah, Imam Ahmad, and others, such as Ishaq ibn Rahawayh, is a proof, and at the very least, his chain is in the rank of hasan. Indeed, many rulings have been established based on this chain. As is known in the science of terminology, a hasan hadith is used as proof, but it is subject to being rejected in favor of something stronger if it cannot be reconciled with that stronger evidence. Therefore, knowing the ranks of hadiths is beneficial: is it in the lowest rank of proof, hasan li ghayrihi, then hasan li dhatihi, then sahih li ghayrihi, then sahih li dhatihi, then the singular sahih (gharib), then the famous (mashhur), then the widespread (mustafid), then the mass-transmitted (mutawatir)? All these types help in understanding the ranks of hadiths. Are they in the lowest rank of proof, hasan li ghayrihi, then hasan li dhatihi, then sahih li ghayrihi, then sahih li dhatihi, then the singular sahih (gharib), then the famous (mashhur), then the widespread (mustafid), then the mass-transmitted (mutawatir)? All these ranks mentioned above fall under the category of acceptable hadith in the general terminology, and not in the specific terminology of al-'Asqalani, specifically in his book al-Taqrib, unlike his other book, such as Sharh Nukhbat al-Fikr. There, in a different section or chapter on conflicting hadiths, he says: if two conflicting hadiths come, both of which are in the category of acceptable, it is obligatory to reconcile them in one of the ways of reconciliation. If reconciliation is not possible in any of those ways, one proceeds to seeking the abrogating and the abrogated. If that is not possible, one proceeds to preferring one over the other. Here, it is now beneficial to return to the ranks mentioned. So, if a hasan li dhatihi hadith conflicts with a hasan li ghayrihi hadith, and reconciliation is not possible between them, the hasan li ghayrihi is left and the hasan li dhatihi is adopted, and so on. And if they are equal in strength, the matter is left to its scholar. It is not said, as some of the later Hanafis did, and this is a very difficult matter regarding the Prophetic Sunnah, where they say: when a hadith conflicts with another hadith, they conflict and both fall away. This is a very bad expression. The correct expression is: you did not know all this sequence, you reached the attempt to prefer one chain over another, you were unable to do so, and you left the knowledge to its scholar. Do not say "they conflict and both fall away," because this is not permissible regarding the speech of the Messenger of Allah (peace and blessings be upon him). So, the important point is: if we know that the hadith of 'Amr ibn Shu'ayb from his father, from his grandfather, is a hasan li dhatihi hadith, it is used as proof when it is not contradictory to another in a way that cannot be reconciled, and there is no need for preferring one over the other. It remains a proof. This is how the Imams of the Sunnah proceeded, led by Imam Ahmad (may Allah have mercy on him). This is my answer to what you asked.
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The questioner : What is the stronger position, O Shaykh, regarding 'Amr ibn Shu'ayb from his father from his grandfather?
The Shaykh : 'Amr ibn Shu'ayb, naturally, as stated by the Imam of the Sunnah, Imam Ahmad, and others, such as Ishaq ibn Rahawayh, is a proof, and at the very least, his chain is in the rank of hasan. Indeed, many rulings have been established based on this chain. As is known in the science of terminology, a hasan hadith is used as proof, but it is subject to being rejected in favor of something stronger if it cannot be reconciled with that stronger evidence. Therefore, knowing the ranks of hadiths is beneficial: is it in the lowest rank of proof, hasan li ghayrihi, then hasan li dhatihi, then sahih li ghayrihi, then sahih li dhatihi, then the singular sahih (gharib), then the famous (mashhur), then the widespread (mustafid), then the mass-transmitted (mutawatir)? All these types help in understanding the ranks of hadiths. Are they in the lowest rank of proof, hasan li ghayrihi, then hasan li dhatihi, then sahih li ghayrihi, then sahih li dhatihi, then the singular sahih (gharib), then the famous (mashhur), then the widespread (mustafid), then the mass-transmitted (mutawatir)? All these ranks mentioned above fall under the category of acceptable hadith in the general terminology, and not in the specific terminology of al-'Asqalani, specifically in his book al-Taqrib, unlike his other book, such as Sharh Nukhbat al-Fikr. There, in a different section or chapter on conflicting hadiths, he says: if two conflicting hadiths come, both of which are in the category of acceptable, it is obligatory to reconcile them in one of the ways of reconciliation. If reconciliation is not possible in any of those ways, one proceeds to seeking the abrogating and the abrogated. If that is not possible, one proceeds to preferring one over the other. Here, it is now beneficial to return to the ranks mentioned. So, if a hasan li dhatihi hadith conflicts with a hasan li ghayrihi hadith, and reconciliation is not possible between them, the hasan li ghayrihi is left and the hasan li dhatihi is adopted, and so on. And if they are equal in strength, the matter is left to its scholar. It is not said, as some of the later Hanafis did, and this is a very difficult matter regarding the Prophetic Sunnah, where they say: when a hadith conflicts with another hadith, they conflict and both fall away. This is a very bad expression. The correct expression is: you did not know all this sequence, you reached the attempt to prefer one chain over another, you were unable to do so, and you left the knowledge to its scholar. Do not say "they conflict and both fall away," because this is not permissible regarding the speech of the Messenger of Allah (peace and blessings be upon him). So, the important point is: if we know that the hadith of 'Amr ibn Shu'ayb from his father, from his grandfather, is a hasan li dhatihi hadith, it is used as proof when it is not contradictory to another in a way that cannot be reconciled, and there is no need for preferring one over the other. It remains a proof. This is how the Imams of the Sunnah proceeded, led by Imam Ahmad (may Allah have mercy on him). This is my answer to what you asked.
The Shaykh : 'Amr ibn Shu'ayb, naturally, as stated by the Imam of the Sunnah, Imam Ahmad, and others, such as Ishaq ibn Rahawayh, is a proof, and at the very least, his chain is in the rank of hasan. Indeed, many rulings have been established based on this chain. As is known in the science of terminology, a hasan hadith is used as proof, but it is subject to being rejected in favor of something stronger if it cannot be reconciled with that stronger evidence. Therefore, knowing the ranks of hadiths is beneficial: is it in the lowest rank of proof, hasan li ghayrihi, then hasan li dhatihi, then sahih li ghayrihi, then sahih li dhatihi, then the singular sahih (gharib), then the famous (mashhur), then the widespread (mustafid), then the mass-transmitted (mutawatir)? All these types help in understanding the ranks of hadiths. Are they in the lowest rank of proof, hasan li ghayrihi, then hasan li dhatihi, then sahih li ghayrihi, then sahih li dhatihi, then the singular sahih (gharib), then the famous (mashhur), then the widespread (mustafid), then the mass-transmitted (mutawatir)? All these ranks mentioned above fall under the category of acceptable hadith in the general terminology, and not in the specific terminology of al-'Asqalani, specifically in his book al-Taqrib, unlike his other book, such as Sharh Nukhbat al-Fikr. There, in a different section or chapter on conflicting hadiths, he says: if two conflicting hadiths come, both of which are in the category of acceptable, it is obligatory to reconcile them in one of the ways of reconciliation. If reconciliation is not possible in any of those ways, one proceeds to seeking the abrogating and the abrogated. If that is not possible, one proceeds to preferring one over the other. Here, it is now beneficial to return to the ranks mentioned. So, if a hasan li dhatihi hadith conflicts with a hasan li ghayrihi hadith, and reconciliation is not possible between them, the hasan li ghayrihi is left and the hasan li dhatihi is adopted, and so on. And if they are equal in strength, the matter is left to its scholar. It is not said, as some of the later Hanafis did, and this is a very difficult matter regarding the Prophetic Sunnah, where they say: when a hadith conflicts with another hadith, they conflict and both fall away. This is a very bad expression. The correct expression is: you did not know all this sequence, you reached the attempt to prefer one chain over another, you were unable to do so, and you left the knowledge to its scholar. Do not say "they conflict and both fall away," because this is not permissible regarding the speech of the Messenger of Allah (peace and blessings be upon him). So, the important point is: if we know that the hadith of 'Amr ibn Shu'ayb from his father, from his grandfather, is a hasan li dhatihi hadith, it is used as proof when it is not contradictory to another in a way that cannot be reconciled, and there is no need for preferring one over the other. It remains a proof. This is how the Imams of the Sunnah proceeded, led by Imam Ahmad (may Allah have mercy on him). This is my answer to what you asked.
Source
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