❖ Source:
Fatawa ʿIlmiyyah, Volume 1 – Principles, Takhrīj, and Verification of Narrations, p. 569
❖ Clarification of the Issue:
Some hadith scholars hold the view that if a narrator is known to practice tadlīs, and narrates a hadith using ʿan (i.e., says "from"), then such a narration is absolutely unacceptable, even if it is found in Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim.
On the other hand, several ḥadīth scholars from the Ahl al-Ḥadīth tradition accept the “ʿan” narrations of mudallis narrators, provided the narrator belongs to the first or second category (ṭabaqah ūlā or ṭabaqah thāniyah).
❖ Shaykh al-Albānī’s Practice:
Shaykh al-Albānī رحمه الله, on various occasions, deemed the ʿanʿanah of a mudallis narrator to be ṣaḥīḥ or ḥasan, even if:
- The narration lacks taḥdīth (explicit words such as “ḥaddathanā” or “samiʿtu”)
- And it does not have a reliable corroborating chain.
However, in other contexts—such as narrations from al-Ḥasan al-Baṣrī, or those related to reciting Sūrah al-Fātiḥah behind the Imām in Fajr prayer—he strongly criticizes narrators like Makḥūl and Muḥammad ibn Isḥāq due to their tadlīs.
❖ Other Scholarly Views:
Some scholars, such as:
- Imām Ibn ʿAbd al-Barr رحمه الله
- Imām al-Suyūṭī رحمه الله
- Imām Ibn Ḥibbān رحمه الله
are of the opinion that if the mudallis narrates from trustworthy teachers, his ʿanʿanah is acceptable.
❖ The Notable Exception: Imām al-Shāfiʿī رحمه الله
It seems that Imām al-Shāfiʿī رحمه الله is the only major scholar who did not accept this lenient approach.
For example, regarding a ṣalāh-related narration about “sadl” (letting the arms hang freely in prayer), where a mudallis narrates with ʿan, without taḥdīth or trustworthy corroboration, Shaykh al-Albānī declared it ṣaḥīḥ — but Imām al-Shāfiʿī’s principle contradicts this.
❖ Detailed Answer:
Al-ḥamdu lillāh, and peace and blessings be upon the Messenger of Allah. To proceed:
❖ Key Principle from Ḥāfiẓ al-Dhahabī رحمه الله:
"If the mudallis narrates from his trustworthy teachers, there is no harm; but if he narrates from weak narrators, his narration is rejected."
(al-Mūqiẓah, p. 45)
"ثُمَّ إِنْ كَانَ اَلْمُدَلِّسُ عَنْ شَيْخِهِ ذَا تَدْلِيسٍ عَنِ اَلثِّقَاتِ فَلَا بَأْسَ، وَإِنْ كَانَ ذَا تَدْلِيسٍ عَنِ اَلضُّعَفَاءِ فَمَرْدُودٌ"
❖ The Strongest Opinion: Imām al-Shāfiʿī رحمه الله
The preferred and strongest position on tadlīs is that of Imām al-Shāfiʿī رحمه الله, as stated in his foundational work al-Risālah:
"Whoever is known to practice tadlīs… we do not accept any ḥadīth from a mudallis unless he says ‘ḥaddathanī’ or ‘samiʿtu’.”
(al-Risālah, pp. 370, 379; Paragraphs 1033, 1035)
"وَمَنْ عَرَفْنَاهُ دَلَّسَ …… لَا نَقْبَلُ مِنْ مُدَلِّسٍ حَدِيثًا حَتَّى يَقُولَ فِيهِ «حَدَّثَنِي» أَوْ «سَمِعْتُ»"
❖ Practical Application:
Hence, if a narrator is proven to be a mudallis by credible scholarly evidence, and his narration:
- lacks explicit mention of hearing (taṣrīḥ al-samāʿ), and
- lacks a reliable corroborating chain,
then such a narration is considered weak, particularly if it is outside of Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.
❖ A Note on Ṣaḥīḥayn:
This principle applies more clearly to narrations outside the Ṣaḥīḥayn, while the exception for narrations in Bukhārī and Muslim is based on other strong supporting evidences.
❖ Important Reference:
For a detailed explanation on this issue, refer to the author's treatise:
"al-Taʾsīs fī Masʾalat al-Tadlīs"
(A foundational study on the issue of tadlīs)
❖ Case Study:
The marfūʿ ḥadīth related to "sadl" in Fajr prayer is weak, because:
- It is reported by a mudallis narrator using ʿan,
- And there is no taṣrīḥ al-samāʿ (explicit hearing)
- Nor is there a trustworthy corroborating narration
ھٰذا ما عندي، واللّٰہ أعلم بالصواب
This is what I have [to present], and Allah knows best what is correct.
