Do we say that it is necessary to explicitly state the hearing between 'Amr and his father, or is the use of "an" (from) sufficient?
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The questioner : We have discussed the issue of *tadlis al-taswiyyah* (concealment by leveling) in previous sessions, by the grace of Allah.
The Shaykh : Yes.
The questioner : You mentioned that explicit statement is required for the two layers with certainty, and for the rest of the chain as a precaution.
The Shaykh: Yes.
The questioner : Here is a question: If a narrator who practices *tadlis al-taswiyyah* narrates from a narrator known for his *sahifah* (written collection), such as 'Amr ibn Shu'ayb from his father from his grandfather, or Hazm ibn Hakim from his father from his grandfather, and it is known that the *sahifah* uses "an" (from) and the *mudallis* (concealer) is a student of this *sahifah* narrator, is it required that the *mudallis* of *tadlis al-taswiyyah* say, for example, "Haddathana 'Amr ibn Shu'ayb, he said: Haddathana my father," or is the known "an" (from) sufficient when the *sahifah* is involved?
The student : Or is it sufficient when the *sahifah* is involved?
The questioner : Or is the "an" (from) sufficient in the *sahifah* as it is? Clarify my question.
The Shaykh : No, it is not clear.
The questioner : Okay, regarding the *mudallis* of *tadlis al-taswiyyah*, we come to the two layers for which you required explicit statement.
The Shaykh: Yes.
The questioner : So, if the *mudallis* of *tadlis al-taswiyyah* is a student of the *sahifah* narrator, such as this *mudallis* narrating from 'Amr ibn Shu'ayb, whose chain from his father to his grandfather is a known *sahifah*, all of which uses "an" (from).
The Shaykh: Yes.
The questioner : If the *mudallis* of *tadlis al-taswiyyah* narrates from 'Amr, is it necessary to explicitly state the hearing between 'Amr ibn Shu'ayb and his father, or is the "an" (from) sufficient in this known *sahifah*?
The Shaykh : Okay, is it known through his route or through another route?
The questioner : No, the *sahifah* is known through a route, but not through his route; however, we only know this hadith through this *mudallis*, like a *sahifah* we know is famous, but this specific hadith we only know through the *mudallis* of *tadlis al-taswiyyah*.
The Shaykh : And it is not in that *sahifah* from the same chain.
The questioner : May Allah know best, is it from it or not?
The Shaykh : No, I mean within the bounds of safety, meaning the hypothetical question is either limited to the fact that this example in this specific hadith narrated by the *mudallis* of *tadlis al-taswiyyah* is not known to be present in the preserved *sahifah* through a route other than his.
The questioner : Do you mean the hadith, or do you mean the *sahifah*?
The Shaykh : The hadith, the hadith.
The questioner : Ah, we do not know the hadith except through this route.
The Shaykh : That is it.
The questioner: Yes.
The Shaykh : It is necessary.
The questioner : It is necessary to state it explicitly.
The Shaykh : Yes, exactly.
The questioner : If he narrates it with "an" (from) between 'Amr ibn Shu'ayb and his father, we stop there.
The Shaykh : If it is a *mudallis* of *tadlis al-taswiyyah*.
The questioner : *Tadlis al-taswiyyah*, that is my question on this.
The Shaykh : But is this a theoretical or a practical example?
The questioner : By Allah, I do not remember its location now, but I do not remember where, my memory is distant regarding this matter, but I want to benefit from it so that if I encounter it, I have an answer...
The Shaykh : If this example is found in reality, we must proceed from the rule we apply regarding the *mudallis* of *tadlis al-taswiyyah*.
The questioner : Meaning, the fact that the narration is from a *sahifah* does not change anything in the ruling.
The Shaykh : Unless it is in a *sahifah* and this is unknown to us.
The questioner : Yes, we will know that it is from the *sahifah* if it comes through a route other than the route of this *mudallis*.
The Shaykh: Yes.
The Shaykh : Yes.
The questioner : You mentioned that explicit statement is required for the two layers with certainty, and for the rest of the chain as a precaution.
The Shaykh: Yes.
The questioner : Here is a question: If a narrator who practices *tadlis al-taswiyyah* narrates from a narrator known for his *sahifah* (written collection), such as 'Amr ibn Shu'ayb from his father from his grandfather, or Hazm ibn Hakim from his father from his grandfather, and it is known that the *sahifah* uses "an" (from) and the *mudallis* (concealer) is a student of this *sahifah* narrator, is it required that the *mudallis* of *tadlis al-taswiyyah* say, for example, "Haddathana 'Amr ibn Shu'ayb, he said: Haddathana my father," or is the known "an" (from) sufficient when the *sahifah* is involved?
The student : Or is it sufficient when the *sahifah* is involved?
The questioner : Or is the "an" (from) sufficient in the *sahifah* as it is? Clarify my question.
The Shaykh : No, it is not clear.
The questioner : Okay, regarding the *mudallis* of *tadlis al-taswiyyah*, we come to the two layers for which you required explicit statement.
The Shaykh: Yes.
The questioner : So, if the *mudallis* of *tadlis al-taswiyyah* is a student of the *sahifah* narrator, such as this *mudallis* narrating from 'Amr ibn Shu'ayb, whose chain from his father to his grandfather is a known *sahifah*, all of which uses "an" (from).
The Shaykh: Yes.
The questioner : If the *mudallis* of *tadlis al-taswiyyah* narrates from 'Amr, is it necessary to explicitly state the hearing between 'Amr ibn Shu'ayb and his father, or is the "an" (from) sufficient in this known *sahifah*?
The Shaykh : Okay, is it known through his route or through another route?
The questioner : No, the *sahifah* is known through a route, but not through his route; however, we only know this hadith through this *mudallis*, like a *sahifah* we know is famous, but this specific hadith we only know through the *mudallis* of *tadlis al-taswiyyah*.
The Shaykh : And it is not in that *sahifah* from the same chain.
The questioner : May Allah know best, is it from it or not?
The Shaykh : No, I mean within the bounds of safety, meaning the hypothetical question is either limited to the fact that this example in this specific hadith narrated by the *mudallis* of *tadlis al-taswiyyah* is not known to be present in the preserved *sahifah* through a route other than his.
The questioner : Do you mean the hadith, or do you mean the *sahifah*?
The Shaykh : The hadith, the hadith.
The questioner : Ah, we do not know the hadith except through this route.
The Shaykh : That is it.
The questioner: Yes.
The Shaykh : It is necessary.
The questioner : It is necessary to state it explicitly.
The Shaykh : Yes, exactly.
The questioner : If he narrates it with "an" (from) between 'Amr ibn Shu'ayb and his father, we stop there.
The Shaykh : If it is a *mudallis* of *tadlis al-taswiyyah*.
The questioner : *Tadlis al-taswiyyah*, that is my question on this.
The Shaykh : But is this a theoretical or a practical example?
The questioner : By Allah, I do not remember its location now, but I do not remember where, my memory is distant regarding this matter, but I want to benefit from it so that if I encounter it, I have an answer...
The Shaykh : If this example is found in reality, we must proceed from the rule we apply regarding the *mudallis* of *tadlis al-taswiyyah*.
The questioner : Meaning, the fact that the narration is from a *sahifah* does not change anything in the ruling.
The Shaykh : Unless it is in a *sahifah* and this is unknown to us.
The questioner : Yes, we will know that it is from the *sahifah* if it comes through a route other than the route of this *mudallis*.
The Shaykh: Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.