The questioner : What is the stronger position, O Shaykh, regarding 'Amr ibn Shu'ayb from his father from his grandfather? The Shaykh : 'Amr ibn Shu'ayb. The questioner : From
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The questioner : What is the stronger position, O Shaykh, regarding 'Amr ibn Shu'ayb from his father from his grandfather?
The Shaykh : 'Amr ibn Shu'ayb.
The questioner : From his father from his grandfather.
The Shaykh: Yes.
The questioner : The stronger position in it.
The Shaykh : Certainly, as Imam al-Sunnah, Imam Ahmad, and others, such as Ishaq ibn Rahawayh, stated, it is a proof, and at the very least it is in the rank of a hasan (good) hadith. In fact, many rulings have been established based on this chain. As is known in the science of hadith terminology, a hasan hadith is used as evidence, but it is subject to being rejected in favor of something stronger if it cannot be reconciled with that stronger evidence. This reconciliation is useful for understanding the ranks of hadiths: is it in the lowest rank of proof, hasan li ghayrihi (good due to supporting evidence), then hasan li dhatihi (good in itself), then sahih li ghayrihi (authentic due to supporting evidence), then sahih li dhatihi (authentic in itself), then the singular authentic hadith (gharib), then the famous, the widespread, and the mutawatir (mass-transmitted)? All these types of ranks mentioned above fall under the category of acceptable hadith in the general terminology, and not in the specific terminology of al-'Asqalani, specifically in his book al-Taqrib, unlike his other book, such as Sharh Nukhbat al-Fikr. There, in a different section or chapter on contradictory hadiths, he says: if two contradictory hadiths come, both of which are in the category of acceptable, it is obligatory to reconcile them in one of the ways of reconciliation. If reconciliation is not possible in any of those ways, one proceeds to seeking the abrogating and the abrogated. If that is not possible, one proceeds to preferring one over the other. Here, it is now useful to return to the ranks mentioned. So, a hasan li dhatihi contradicts a hasan li ghayrihi, and reconciliation between them is not possible, so the hasan li ghayrihi is left and the hasan li dhatihi is adopted, and so on, which does not need repetition. And if they are equal in strength, the matter is left to its scholar. It is not said, as some of the later Hanafis did, and this is a very difficult matter regarding the Prophetic Sunnah, where they say when a hadith contradicts another hadith, "They contradicted each other and both fell." This is a very bad expression. The correct expression is: you did not know all this sequence and reached the attempt to prefer one chain over another, but you were unable to solve it, so you leave the knowledge to its scholar. Do not say "they contradicted each other and both fell," because this is not permissible regarding the speech of the Messenger of Allah (peace and blessings be upon him). So, the important point is: if we know that the hadith of 'Amr ibn Shu'ayb from his father from his grandfather is a hasan li dhatihi, it is used as evidence when it is not contrary to other evidence in a way that cannot be reconciled, and there is no need for preferring one over the other. It is... and upon this the Imams of the Sunnah proceeded, led by Imam Ahmad (may Allah have mercy on him). This is my answer to what you asked.
The Shaykh : 'Amr ibn Shu'ayb.
The questioner : From his father from his grandfather.
The Shaykh: Yes.
The questioner : The stronger position in it.
The Shaykh : Certainly, as Imam al-Sunnah, Imam Ahmad, and others, such as Ishaq ibn Rahawayh, stated, it is a proof, and at the very least it is in the rank of a hasan (good) hadith. In fact, many rulings have been established based on this chain. As is known in the science of hadith terminology, a hasan hadith is used as evidence, but it is subject to being rejected in favor of something stronger if it cannot be reconciled with that stronger evidence. This reconciliation is useful for understanding the ranks of hadiths: is it in the lowest rank of proof, hasan li ghayrihi (good due to supporting evidence), then hasan li dhatihi (good in itself), then sahih li ghayrihi (authentic due to supporting evidence), then sahih li dhatihi (authentic in itself), then the singular authentic hadith (gharib), then the famous, the widespread, and the mutawatir (mass-transmitted)? All these types of ranks mentioned above fall under the category of acceptable hadith in the general terminology, and not in the specific terminology of al-'Asqalani, specifically in his book al-Taqrib, unlike his other book, such as Sharh Nukhbat al-Fikr. There, in a different section or chapter on contradictory hadiths, he says: if two contradictory hadiths come, both of which are in the category of acceptable, it is obligatory to reconcile them in one of the ways of reconciliation. If reconciliation is not possible in any of those ways, one proceeds to seeking the abrogating and the abrogated. If that is not possible, one proceeds to preferring one over the other. Here, it is now useful to return to the ranks mentioned. So, a hasan li dhatihi contradicts a hasan li ghayrihi, and reconciliation between them is not possible, so the hasan li ghayrihi is left and the hasan li dhatihi is adopted, and so on, which does not need repetition. And if they are equal in strength, the matter is left to its scholar. It is not said, as some of the later Hanafis did, and this is a very difficult matter regarding the Prophetic Sunnah, where they say when a hadith contradicts another hadith, "They contradicted each other and both fell." This is a very bad expression. The correct expression is: you did not know all this sequence and reached the attempt to prefer one chain over another, but you were unable to solve it, so you leave the knowledge to its scholar. Do not say "they contradicted each other and both fell," because this is not permissible regarding the speech of the Messenger of Allah (peace and blessings be upon him). So, the important point is: if we know that the hadith of 'Amr ibn Shu'ayb from his father from his grandfather is a hasan li dhatihi, it is used as evidence when it is not contrary to other evidence in a way that cannot be reconciled, and there is no need for preferring one over the other. It is... and upon this the Imams of the Sunnah proceeded, led by Imam Ahmad (may Allah have mercy on him). This is my answer to what you asked.
Source
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