Assalamu aleikum ,
In the book of and Sunan Abu Dawud there is a hadith, and it is classified as sahih and daif.
Islam Stack Exchange is a question and answer site for Muslims, experts in Islam, and those interested in learning more about Islam. It only takes a minute to sign up.Sign up to join this community
Different scholars may come to a different qualification
On sunnah.com the hadith quote from Jami' at-Tirmidhi is the following:
It was narrated that 'Abdur-Rahman bin Hasanah said: "The Messenger of Allah (ﷺ) came out to us with a small leather shield in his hand. He put it down, then he sat behind it and urinated toward it. Some of the people said: 'Look, he is urinating like a woman.' He heard that and said: 'Do you not know what happened to the companion of the Children of Israel? If they got any urine on themselves they would clip that part of their garments off. Their companion told them not to do that and he was punished in his grave.'"
You may read at the bottom the qualification:
Grade: Da'if (Darussalam)
This means that the qualification is not that of al-Albani, but of Hafiz Zubair 'Ali Za'i as stated on the page:
At this point we are displaying grade decisions by Shaykh al-Albani and Darussalam (Hafiz Zubair 'Ali Za'i).
While the hadith quote from Sunan abi Dawod is the following:
AbdurRahman ibn Hasanah reported: I and Amr ibn al-'As went to the Prophet (ﷺ). He came out with a leather shield (in his hand). He covered himself with it and urinated. Then we said: Look at him. He is urinating as a woman does. The Prophet (ﷺ), heard this and said: Do you not know what befell a person from amongst Banu Isra'il (the children of Israel)? When urine fell on them, they would cut off the place where the urine fell; but he (that person) forbade them (to do so), and was punished in his grave.
Abu Dawud said: One version of Abu Musa has the wording: "he cut off his skin".
Another version of Abu Musa goes: "he cut off (part of) his body."
And the qualification says:
Grade: Sahih (Al-Albani)
So first of all these are two different qualifications of two different scholars, both have done so based on their own effort (ijtihad).
Different sources usually rely on different narrator chains
Secondly if we check the narrator chains we find that:
Imam at-Tirmidhi narrated this hadith via:
Hannad ibn As-Sary أَخْبَرَنَا هَنَّادُ بْنُ السَّرِيِّ -> Abu Mu'awiyah أَبِي مُعَاوِيَةَ -> Al-'Amash الأَعْمَشِ-> Zayd ibn Wahb زَيْدِ بْنِ وَهْبٍ -> 'Abdurrahman ibn Hasanah عَبْدِ الرَّحْمَنِ ابْنِ حَسَنَةَ
While abu Dawod reported it via:
Mussadad مُسَدَّدٌ -> 'Abdulwahid ibn Zayd عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ -> Al-'Amash الأَعْمَشِ-> Zayd ibn Wahb زَيْدِ بْنِ وَهْبٍ -> 'Abdurrahman ibn Hasanah عَبْدِ الرَّحْمَنِ ابْنِ حَسَنَةَ
So there are clear differences in both narrator chains.
Nevertheless in the picture of the hadith version you marked as Sunan an-Nasa-i Vol1 hadith 30: The qualification says that this hadith chain is regarded as da'if by the author of the qualification, however scholars such as ibn Hebban, al-Hakim from Nishapur, a-Dhahabi a-Daraqutni and ibn Hajar regarded it as sahih. He also pointed at the qualification of al-'Amash as a trustworthy narrator who used to do tadlees and he said he couldn't find a proof for the origin of his hearing of the hadith.
This last statement is a bit strange because the chain of imam at-Tirmidhi is clearly connected from Hannad to the Sahabi 'Abdurrahman ibn Hasanah (and so is that of abu Dawod).
An issue might -as it seems- be that this hadith was apparently only transmitted via:
Al-'Amash الأَعْمَشِ-> Zayd ibn Wahb زَيْدِ بْنِ وَهْبٍ -> 'Abdurrahman ibn Hasanah عَبْدِ الرَّحْمَنِ ابْنِ حَسَنَةَ
Note that abu Mu'awiya is regarded as one of the best transmitters of al-'Amashs hadith. In fact apart from al-'Amash's tadlees only 'Abudlwahid ibn Zayd seems a bit discussed among scholars in the two chains displayed above. As al-Qatan pretend that he didn't know anything about the hadith of Basri and Kufi hadith and that he al-Qatan thought him al-'Amash's hadith. But imam a-Dhahabi commented this saying how come the authors of the two Sahihs and others quoted his hadith then and why would he be regarded among the hufadh?