What is the basis for your weakening of the hadith of divorce due to Ibn Jurayj's *'an'anah*, given that it is authentic by explicit narration in another location?
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The questioner : There is a hadith regarding divorce in al-Nasa'i's Sunan which I mentioned, and you weakened it based on Ibn Jurayj's *'an'anah*. Then he mentioned that he explicitly narrated it, and we found it, I think, on the same page you quoted from?
Al-Halabi : Al-Bayhaqi.
The questioner : No, it is in al-Nasa'i, meaning it is on the same page; because in one chain he used *'an'anah*, and in the other chain he explicitly narrated it, and it is on the same page?
The Shaykh : I wonder, when our companion passed away (may Allah have mercy on him), did you learn from him, since you studied under him for those years, that he had something called an anomalous narration and an anomalous hadith? Meaning that this narration in which he explicitly narrated is in strength the same as the one in which he did not explicitly narrate?
The questioner : It is the same, and the chain is the same.
The Shaykh : It is not possible, and the chain is the same.
The questioner : Well, it is possible ... .
The Shaykh : No, there is no need; we are assuming hypotheses now, meaning the same chain, the sameThe Shaykh : and the ShaykhThe Shaykh : and up to Ibn Jurayj, is that what you mean? That is not reasonable.
The questioner : I mean that Ibn Jurayj, when he used *'an'anah*, explicitly narrated it on the same page, I think.
The Shaykh : May Allah reward you, but Ibn Jurayj may have two narrators: one said, "Ibn Jurayj said, from so-and-so," and the second narrator said, "From Ibn Jurayj, Ibn Jurayj said, he narrated to me." So they are two narrators from Ibn Jurayj, clear?
The questioner: Yes.
The Shaykh : It is not said here that the chain is one. So these are matters; I do not know if he noticed them or not. I neither affirm nor deny; but when I want to look at whether this explicit narration changes my previous ruling? I have to conduct this precise critique, and it is necessary.
Al-Halabi : My Shaykh, in reality, I reflected on some things and saw them in three categories. The work of our brother al-Duwaysh (may Allah have mercy on him): the first category, which is the most, is what you, my Shaykh, mentioned and pointed to, that the hadith is authentic here and good here, or this portion is authentic from him in such a place, andThe Shaykh : he weakened it entirely in such a place. This is most of the things. The second category is the issue of corroborating narrations, and he also did not notice, (may Allah have mercy on him), the thing you mentioned, and I say our professor is unique in this, the issue of precision and partial and complete corroborations. Scholars of terminology say complete follow-ups and partial follow-ups, but the issueThe Shaykh : meaning the issue of complete corroborations and partial corroborations. Nothing is clearer than the hadith our professor mentioned in al-Silsilah al-Da'ifah and al-Silsilah al-Sahihah, which is the hadith It is good in its narration of the hadith andThe Shaykh : he says this corroborates this, and that does not corroborate the opposite. Then the third thing, my Shaykh, is that I saw precision in his handling of the issue of follow-ups. I saw precision in his handling of follow-ups. Sometimes he brings rare and somewhat strange sources in the issue of follow-ups. This is, may Allah reward him for it, in ... .
The questioner : This indicates his expertise and his craft ... .
Al-Halabi : Yes, as for the issue of my professor's precision that you mentioned, the issue of, by Allah, looking at the chain being authentic to the one who used *'an'anah* or the one who explicitly narrated, or such, it is not entirely apparent.
The Shaykh : In any case, we hope to Allah that we benefit from everyone who criticizes us. We do not distinguish between the sincere among them and the malicious; because all of that is what? It is a benefit for us. It is what? He benefits if he is sincere, he benefits a reward, otherwise, may Allah forbid, he benefits a burden.
Al-Halabi : Al-Bayhaqi.
The questioner : No, it is in al-Nasa'i, meaning it is on the same page; because in one chain he used *'an'anah*, and in the other chain he explicitly narrated it, and it is on the same page?
The Shaykh : I wonder, when our companion passed away (may Allah have mercy on him), did you learn from him, since you studied under him for those years, that he had something called an anomalous narration and an anomalous hadith? Meaning that this narration in which he explicitly narrated is in strength the same as the one in which he did not explicitly narrate?
The questioner : It is the same, and the chain is the same.
The Shaykh : It is not possible, and the chain is the same.
The questioner : Well, it is possible ... .
The Shaykh : No, there is no need; we are assuming hypotheses now, meaning the same chain, the sameThe Shaykh : and the ShaykhThe Shaykh : and up to Ibn Jurayj, is that what you mean? That is not reasonable.
The questioner : I mean that Ibn Jurayj, when he used *'an'anah*, explicitly narrated it on the same page, I think.
The Shaykh : May Allah reward you, but Ibn Jurayj may have two narrators: one said, "Ibn Jurayj said, from so-and-so," and the second narrator said, "From Ibn Jurayj, Ibn Jurayj said, he narrated to me." So they are two narrators from Ibn Jurayj, clear?
The questioner: Yes.
The Shaykh : It is not said here that the chain is one. So these are matters; I do not know if he noticed them or not. I neither affirm nor deny; but when I want to look at whether this explicit narration changes my previous ruling? I have to conduct this precise critique, and it is necessary.
Al-Halabi : My Shaykh, in reality, I reflected on some things and saw them in three categories. The work of our brother al-Duwaysh (may Allah have mercy on him): the first category, which is the most, is what you, my Shaykh, mentioned and pointed to, that the hadith is authentic here and good here, or this portion is authentic from him in such a place, andThe Shaykh : he weakened it entirely in such a place. This is most of the things. The second category is the issue of corroborating narrations, and he also did not notice, (may Allah have mercy on him), the thing you mentioned, and I say our professor is unique in this, the issue of precision and partial and complete corroborations. Scholars of terminology say complete follow-ups and partial follow-ups, but the issueThe Shaykh : meaning the issue of complete corroborations and partial corroborations. Nothing is clearer than the hadith our professor mentioned in al-Silsilah al-Da'ifah and al-Silsilah al-Sahihah, which is the hadith
Fear the insight of the believer
اتقوا فراسة المؤمنIndeed, Allah has servants who know people by their appearance
إن لله عبادا يعرفون الناس بالتوسمThe questioner : This indicates his expertise and his craft ... .
Al-Halabi : Yes, as for the issue of my professor's precision that you mentioned, the issue of, by Allah, looking at the chain being authentic to the one who used *'an'anah* or the one who explicitly narrated, or such, it is not entirely apparent.
The Shaykh : In any case, we hope to Allah that we benefit from everyone who criticizes us. We do not distinguish between the sincere among them and the malicious; because all of that is what? It is a benefit for us. It is what? He benefits if he is sincere, he benefits a reward, otherwise, may Allah forbid, he benefits a burden.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.