Is the hadith of Majdal ibn Sa'id in his final years cited as evidence?

The questioner : Does this mean that this specific hadith from this narrator is not suitable to be used as a corroborating narration?

The Shaykh : It is not suitable as a corroborating narration.
The student : As a corroborating narration to strengthen a hadith.

The Shaykh : I think this is sufficient. We just need to look at the narrator first: is he trustworthy, and what is the condition of the one from whom he narrated?
The student : Yes, comprehensive knowledge is necessary...

The Shaykh : Okay, my Shaykh, we have an example that was mentioned just now in al-Tahdhib regarding Majdal, Majdal ibn Sa'd.

The Shaykh : Ibn Sa'id.
The student : Ibn Sa'id says here that Ibn Mahdi said: "The hadith of Majdal with the young students, Abu Usamah and others..."

The Shaykh : With what?
The student : The word "al-ahdath" is written, I don't know, I didn't understand it.

The Shaykh : "Al-ahdath" means the young students.
The student : The young in age.

The Shaykh : Yes, and Abu Usamah is one of the young students.
The student: Yes.

The Shaykh : Yes, and Abu Usamah has no relation to the narration; that is, Abu Usamah says about Majdal that his hadith is of no value, meaning there is no narrator from whom he narrated.
The student : My Shaykh, excuse me, it is not Usamah who is speaking.

The Shaykh : I did not say that.
The student : Ah, I apologize. Okay, then please finish your statement, my Shaykh.

The Shaykh : I mean, this phrase does not give us a narrator and a narrator from whom he narrated.
The student: Yes.

The Shaykh : Rather, it contains the subject of the biography and the biographer. The subject is Majdal, and the biographer is Usamah, Abu Usamah. But it is Abu Usamah who says about Majdal that his hadith is of no value.
The student : My Shaykh, here it is not Usamah who is speaking, my Shaykh.

The Shaykh : Abu Usamah, Abu Usamah.
The student : It is not Abu Usamah, my Shaykh.

The Shaykh : No.
The student : It says here.

The Shaykh : The young students, what does it say?
The student : No, this narration here comes from Ibn...

The Shaykh : Leave the narration to me, my brother. Read me the phrase about the young students.
The student : "The hadith of Majdal with the young students, Abu Usamah and others, is of no value."

The Shaykh : Yes.
The student : This statement is made by Ibn Mahdi.

The Shaykh : With the young students, Abu Usamah, it is not like that.
The student: Yes.

The Shaykh : Yes, with the young students, what happens?
The student : The hadith of Majdal.

The Shaykh : With Abu Usamah.
The student : With Abu Usamah.

The Shaykh : Is of no value.
The student : No, my Shaykh, I apologize, my Shaykh. I understand, it is not like that. Now, Abu Usamah, my Shaykh, is Majdal's teacher.

The Shaykh : So the phrase is incorrect regarding...
The student : Regarding my Shaykh, consider this. I don't know, I understood the picture differently. Please, my Shaykh, from here I heard Ibn Mahdi.

The Shaykh : If you want to keep the phrase as it is, you are saying the hadith is from the narration of whom?
The student : Majdal.

The Shaykh : And from him.
The student : Abu Usamah.

The Shaykh : What defined that for you?
The student : Here there is a hadith.

The Shaykh : Yes, show us what this hadith is.
The student : Abu Usamah from Majdal.

The Shaykh : What is the translation of this? This phrase from al-Mizzi's al-Tahdhib.
The student : Please, my Shaykh.

The Shaykh : It says: "With the young students, Abu Usamah and others, it is of no value. But the hadith of Shu'bah, Hammad ibn Zayd, and Hisham, and these people, means that his memory changed in his final years." So the matter is as I said: with the young in age who narrate from Majdal in his final life, their hadith from him is of no value.
The student : Of no value. Yes, so the question we raised at the beginning is: is it said that the hadith of Abu Usamah from Majdal, this specific narration, is not cited as evidence?

The Shaykh : It is not cited as evidence.
The student : Specifically this hadith, my Shaykh.

The Shaykh : No, that is another matter. Because what is the subject of the phrase? That Majdal's memory changed in his old age. So, does his memory changing in his old age make his hadith very weak? The answer is no; it remains weak. If it remains weak, then the answer is that a weak hadith is cited as evidence.
The student : Yes.

The Shaykh : But the precision here regarding Majdal: if Majdal were like 'Ata ibn Abi Rabah, excuse me, like 'Ata ibn al-Sa'im, who is trustworthy but became confused, then whoever narrated from him before the confusion, like Shu'bah and Sufyan, his hadith from him is authentic. And whoever narrated from him during the confusion, his hadith from him is weak but can be cited as evidence. If Majdal were like 'Ata, we would say that sometimes his hadith is authentic in itself, and sometimes it is weak and can be cited as evidence. But Majdal's defect is not that he became weak in his final life and the young students narrated from him; rather, he is also considered weak.
The student : In itself. Yes, yes. But it does not preclude being cited as evidence; that is, his hadith is hasan (good).

The Shaykh : It is this.
The student: Yes.