Discussion of the chain of narration of the hadith: (Ibn Mas'ud came while the Prophet (peace and blessings be upon him) was delivering the sermon, so he sat next to Abu ibn Ka'b and asked him about something, but he did not respond to him)

The student: All right, my Shaykh, the discussion is complete, may Allah honor you. This hadith, my brother Sami, may Allah reward you with good, caught my attention. It had passed by me in *Ihsan* here. Now, this is the same hadith of Jabir regarding Sa'd, about a man, which we have with us in *Ihsan* here. It came in the resources, my Shaykh, from the same hadith of Jabir regarding Abdullah ibn Mas'ud and Abu Dharr. The story is, of course, the same, but the path is different, completely. However, the narrator, who is Jabir ibn Abdullah.

The Shaykh: All right, what is the point?
The student: That here it is weak, and here it is hasan sahih, you say, my Shaykh, only that is it possible for this to elevate this narration or not?

The Shaykh: What is the narration you have, my brother? Did we not discuss this path with you?
The student: You said this narration.

The Shaykh: What is the narration you have?
The student: Here, my Shaykh, from Jabir .

The Shaykh: My brother, what matters to us is the point of the question: is it the speech of the Messenger, or is it a Companion speaking to another during the sermon of the Messenger?
The student: A Companion speaking to another.

The Shaykh: All right, here Sa'd said to a man. Who is the one who said to a man, regardless of his name?
The student: Two Companions, one spoke to the other.

The Shaykh: I am asking you.
The student: Yes, Shaykh.

The Shaykh: Here Sa'd said to a man, "You have no Jumu'ah."
The student: Yes, here it is Abu who said it.

The Shaykh: All right, this is the difference.
The student: The ambiguity of the man in the Companion's narration here is not acceptable.

The Shaykh: It is not his ambiguity; Sa'd said to a man. Sa'd said, "You have no Jumu'ah." Who said "You have no Jumu'ah" there?
The student: Abu.

The Shaykh: Yes, that is what does not concern us now; the man here is not named.
The student: Yes.

The Shaykh: The one who said the ruling, "You have no Jumu'ah," who is it in your view? Abu.
The student: Abu.

The Shaykh: Here it is Sa'd.
The student: Yes, excuse me, my Shaykh, I do not understand. All right, here it is Abu, and here it is Sa'd, and the Messenger (peace and blessings be upon him) said: to Sa'd.

The Shaykh: We are not talking about a marfu' hadith.
The student: Yes, all right, what is the point of your question, my Shaykh? Here it is Abu, and here it is Sa'd. I did not understand the point of your question.

The Shaykh : Yes, yes.
The student: Yes, Shaykh.

The Shaykh: Yes.
The student: Yes, that is correct.

The Shaykh: What told you?
The student: Excuse me, my Shaykh, the hadith which is the rebuke of the Messenger to him.

The Shaykh: May Allah guide you.
The student: Amen.

The Shaykh: What told you that Sa'd is the one who said it?
The student: It is explicit.

The Shaykh: What told you that Sa'd is the one who said it?
The student: Here.

The Shaykh: It is not Abu, may Allah guide you. It is not Abu. What told you that Sa'd is the one who said it and not Abu? Is the iftar heavy today?
The student: By Allah, it is light, my Shaykh.

The Shaykh: So what is the issue... Think about the answer. Do not think about what is behind the veil.
The student: No, my Shaykh, the same answer. I am thinking, if Allah wills.

The Shaykh: All right, what told you that the one who said "You have no Jumu'ah" is Sa'd and not Abu? What told you?
The student: Considering, my Shaykh, that there is weakness in the chain.

The Shaykh: Of course, what would it be?
The student: Within this consideration, yes, exactly. Of course, we do not know. But here, Abu, of course, my Shaykh, we say based on the validity of the chain that is before us.

The Shaykh: The question is not who we say. The question is: what told you that the one who said it is Sa'd?
The student: Of course, we do not know, my Shaykh, the answer.

The Shaykh: Why do we not know?
The student: The weakness of the narration.

The Shaykh: Yes, that is it.
The student: So we say, my Shaykh, it does not serve as a corroborating narration.

The Shaykh: My brother, we are talking about who the speaker is, not about who said "truth." The one who said "truth" is the Messenger, there is no problem. But the one who said to his companion, while the Messenger was delivering the sermon on Friday, "You have no Jumu'ah," is Abu. What led us to the correct narration? It is not Sa'd. What led us to the weak narration?
The student: Weak, yes. So, my Shaykh, may I say that this is a deficient corroborating narration?

The Shaykh: ... For the sake of clarification, because the narrator of the hadith here is Majd, which is different from the hadith of Abu, and this comes later. I may have seen it.
The student: With this same, yes.

The Shaykh: You saw it. All right, here it is written that the hadith following it is hasan sahih. Abu Dharr said to Abu. All right, so the Messenger is saying here: , and there what is he saying: , so we know what the problem is, right?
The student: Yes.

The Shaykh: All right, we have here something munkar and something sahih. The sahih is the saying of the Messenger . But did he say "truth" to Sa'd, or did he say "truth" to Abu, or "truth" to Abu Dharr, or so on? All these possibilities return to the validity of the chain. So what is in my mind is that the valid chain is . Perhaps there are other narrations, as here, for example, "truth" might be Abu Dharr, or Abu Dharr was told, "I do not know, I have not yet grasped the second narration."
The student : Yes, Shaykh.

The Shaykh: Abu Hurayrah is saying, "The Prophet (peace and blessings be upon him) delivered the sermon to us on Friday and mentioned a surah, so Abu Dharr said to Abu, 'When was this surah revealed?' So he turned away from him." Who turned away? Abu.
The student: Abu, yes.

The Shaykh: Abu, "So when he finished, he said, 'What do you have of your prayer except what you wasted?' So he asked the Prophet (peace and blessings be upon him), and the Prophet said ." Who?
The student: Abu.

The Shaykh: Abu. All right, there in the hadith before it, from Majd, . So the fact that the Messenger said "truth" is correct, but "truth to Sa'd" is not correct, because Majd narrated it alone. So I am putting "weak" here. All right, I have a hadith that passed by me a few days ago from Ali, he said . What did I say here? "Munkar except for the marfu' part, which is sahih." Munkar except for the marfu' part, which is sahih. Now it seems to me that instead of saying "weak" here, I should say "munkar except for his saying 'truth'."
The student: Sa'd.

The Shaykh: No, except for his saying "truth."
The student: Except for his saying "truth."

The Shaykh: The Messenger said "truth," whether he said it to Abu, or to Sa'd, or to someone else.
The student: Yes.

The Shaykh: It did not occur to you.
The student: No, it did not occur to me, my Shaykh, excuse me.

The Shaykh: "Truth." Now, did we not agree that the Messenger said "truth"?
The student : Yes, that is right.

The Shaykh: But to whom?
The student: To Abu.

The Shaykh: To Abu. Did he say it to Sa'd?
The student: No.

The Shaykh: All right, so I had previously put "weak" in the commentary... and so on. Now it seems to me that it is more precise than saying "weak" here to say, as you said in the hadith I heard from you just now, "munkar except for his saying 'truth,' which is sahih."
The student: Yes, beautiful, yes, except for his saying "truth," which is sahih. But the exception is for the validity, not for the weakness. Yes, all right, my Shaykh, the hadith, my Shaykh, the benefit is complete. You are publishing it in *Sahih*.

The Shaykh: How?
The student: The same hadith of "truth" to Abu.

The Shaykh : Yes.
The student: Yes, so here, my Shaykh, you are saying something beautiful: "And such a story occurred between Abu Dharr and Abu ibn Ka'b with Ibn Khuzaymah and al-Tahawi and others, and so on. There is no contradiction between them due to the possibility of its multiplicity, as is clear."

The Shaykh: Yes, this is what I told you. The hadith that comes after the hadith of Abu Hurayrah: "The Prophet delivered the sermon to us on Friday and mentioned a surah, so Abu Dharr said to Abu." Our disagreement now is not about Abu Dharr. Our disagreement is about Sa'd. Did Sa'd have a valid chain from him? Because we could say that perhaps the story is that Abu Dharr is the one who said it. What did the Messenger say? It could be Sa'd, it could be a third, or a fourth.
The student: It is so, yes, the possibility of multiplicity.

The Shaykh: But how do we validate these possibilities?
The student: By the validity of the chain.

The Shaykh: By the chain. So the one in which it is said that Sa'd is the one who said it, who narrated it? Majd, and he is weak.
The student: May Allah honor you, my Shaykh.