Does mutual agreement affect the weakness and authenticity of a hadith?

The questioner : In the question, that the weak routes are due to mutual agreement.

The Shaykh : How?

The questioner : That we should be secure from mutual agreement in the case of two weak narrators regarding the narration. Did you understand the term from my speech?

The questioner : Mutual agreement.

The Shaykh : Mutual agreement, yes, yes.

The questioner : Here, meaning the issue of corroboration or supporting chain, we say: if two weak narrators narrate from a trustworthy shaykh, and both are weak, we say this is what? It becomes a hasan hadith due to one of them supporting the other. So how does mutual agreement fit in here? We said that mutual agreement affects the weakness in the hadith?

The Shaykh : If we know about the mutual agreement, then we do not benefit from strength!

The questioner : Meaning, how do we know about the mutual agreement here? If the shaykh perhaps discussed the hadith, and one of them returned to the other's statement?

The Shaykh : Perhaps he placed it at that point. It is not free from "perhaps." The important thing is what is predominant in appearance. If it is predominant in the appearance of the researching, verifying scholar that there is a possibility of mutual agreement here, then he does not consider this supporting chain with that one. But if this is not the case, the original rule is consideration.

The questioner : And even if, meaning despite.

The Shaykh : No problem.

The questioner : ... Now, my shaykh, I know that the students of the shaykhs discuss among themselves. Is this not a circumstance from which it is understood, or is there a strong suspicion that there is mutual agreement?

The Shaykh : And I have answered you about this!

The questioner : And otherwise, it was not mentioned to us in...

The Shaykh : No problem, no problem. I told you: if it appears to the researcher that there is a strong possibility of mutual agreement, he does not consider this supporting chain. The possibility is present, but not every possibility has value in consideration, as is known. This is a rule applied within the limits of the research conducted by the verifying scholar in a certain hadith. Yes.

The questioner : What is the effect of what we know the extent of its authenticity?

The Shaykh : An athar is not a hadith.

The questioner: Yes.