cent ral-mosque.com
http://central-mosque.com/index.php/Practises/weak-ahadeeth-a-fadhail-virtues.html
Weak Ahadeeth & Fadhail (Virtues)
12 October 2011
Last Updated on 19 March 2012
Publish ed Date
Hits: 2695
In the present day climate it is often opined that the
usage of Weak (Da'ef) Ahadeeth is forbidden in Islam
and there is a genuine move amongst certain circles to
purge the Hadeeth collection of Weak (Da'ef) narrations.
Although the opinions and Fatawa of certain Scholars
(of the past and present) can be presented in support of
this position (of discouragement) towards the usage of
Weak (Da'ef) Ahadeeth, nevertheless there exists an
overwhelming majority of Islamic Scholars (from Salaf
& Khalaf) who not only permitted its usage but their
publications contained these (i.e. Weak Narrations) in
abundance.
Ameerul-Mumi'neen Fil-Hadeeth Imam Al-Bukhari (RA)
and weak Hadeeth in Fadhail (Virtues)
Fatwa Department Research Committee: Chaired by Sheikh `Abd
al-Wahhâb al-T urayrî
Could you explain to me about al-Bukhâr î's book entitled al-Adab al-Mufr ad. I
have hear d ther e ar e weak hadîth in it. How c an this be, when he is widely
r eg ar ded as the pr e-eminent sc holar of hadîth?
In deed, th ere are quite a n umber of weak h adîth in al-Adab al-Mufrad.
We must un derstan d th at al-Bukh ârî wrote a n umber of books. On ly on e of th ese – h is
most ambitious work – h e g ave th e title al-Sah îh , mean in g "Auth en tic". He imposed
upon h imself th e most rig orous con dition s of auth en ticity in writin g th is book. He
would n ot record in al-Sah îh an y h adîth un less it fulfilled th ose con dition s.
To make sure h e succeeded in h is g oal, h e aimed far h ig h er in h is Sah îh th an th e
min imum accepted con dition s of auth en ticity. Th is en sured al-Bukh ârî th at if h e made a
"mistake" – wh ich is in evitable in an y h uman en deavor – th at would mean h is recordin g
in h is Sah îh a h adîth does n ot fully meet th ose extra-rig orous stan dards – h owever, it
would still be an auth en tic h adîth n on eth eless.
He did n ot set th ese strict con dition s for th e oth er books h e wrote or compiled. He did
n ot even set th e con dition of th e h adîth h avin g to be auth en tic. He would allow in h is
oth er books h adîth th at were on ly g ood (h asan ). He would allow borderlin e cases. In
some in stan ces, h e would allow weak h adîth .
Th is is th e case with al-Adab al-Mufrad. It is a book about "adab" – about g ood man n ers
an d virtuous beh avior. It is n ot a book about Islamic beliefs or matters of law.
Th is is wh y al-Bukh ârî is willin g to men tion even weak h adîth in al-Adab al-Mufrad.
Weak h adîth can be tolerated, because th e book is talkin g about exh ortation s an d
virtues. Th e sch olars used to tolerate th e n arration of moderately weak h adîth
reg ardin g virtuous beh avior, but th ey did n ot tolerate weak h adîth for establish in g leg al
rulin g s.
Please also kn ow th at of th e h adîth in al-Adab al-Mufrad th at you mig h t h ear some
critics describin g as weak, n ot all of th em are th e same. Some of th ose are borderlin e
cases. Some mig h t be con sidered g ood or even auth en tic by al-Bukh ârî or oth er h adîth
sch olars. In a book wh ich is n ot written upon th e most rig orous stan dards of
auth en ticity, th ere is boun d to be a n umber of h adîth about wh ich specialists will
disag ree reg ardin g th eir quality.
Allah kn ows best.
Introduction
In th e presen t day climate it is often opin ed th at th e usag e of Weak (Da'ef) Ah adeeth is
forbidden in Islam an d th ere is a g en uin e move amon g st certain circles to purg e th e
Hadeeth collection of Weak (Da'ef) n arration s. Alth oug h th e opin ion s an d Fatawa of
certain Sch olars (of th e past an d presen t) can be presen ted in support of th is position
(of discourag emen t) towards th e usag e of Weak (Da'ef) Ah adeeth , n everth eless th ere
exists an overwh elmin g majority of Islamic Sch olars (from Salaf & Kh alaf) wh o n ot on ly
permitted its usag e but th eir publication s con tain ed th ese (i.e. Weak Narration s) in
abun dan ce. Furth ermore from th e opin ion s an d practises of th e Ulama of th e past we
can also g lean th at usag e of Weak (Da'ef) Ah adeeth is preferred over Qiyas
(deduction /an alog y) an d in matters wh ere n o Auth en tic Narration exists.
In th is small en deavour In sh a'Allah th e opin ion of Ulama wh o h ave permitted such a
usag e will be listed alon g with famous works wh ich h ave h istorically con tain ed Weak
(Da'ef) Ah adeeth .
It may be arg ued by some th at sh ouldn 't Weak (Da'ef) Ah adeeth be avoided an yways? Th e
an swer is th at if it was g ood en oug h for th e Masters of Hadeeth , Kibar Ulama an d
Muh adeeth een to use it an d n o attempt was made to purg e th e Hadeeth collection of
th eir existen ce, th en wh y sh ould it be attempted by us? Th e action s of Ulama (of th e
past) will make it clear th at it is n ot a crime to use weak Ah adeeth , provided th at rules
set forth by th e Muh adeeth een are followed.
Fin ally we presen t th e examples of Imam Bukh ari (RA) in "Al Adab Al Mufrad" an d
Sh aykh ul Islam Ibn Taymiyyah 's book "Alkalimut-Tayyib" wh ich both con tain s man y
weak Ah adeeth th e case in poin t bein g th at Ameerul-Muh adeth een Imam Bukh ari (RA)
was th e Master of Hadeeth an d clearly kn ew th e differen ce between Auth en tic (Sah eeh )
an d Weak (Da'ef) Ah adeeth YET h e ch ose to use th e later in a book of Fadh ail (virtues);
Al Adab Al Mufrad is read, taug h t an d practised by th e Ummah for g en eration s with th e
full kn owledg e th at it con tain s Weak (Da'ef) Ah adeeth , alth oug h attempts h ave been
made to "purg e" th e book from its Weak (Da'ef) Ah adeeth but th e orig in al man uscript is
still widely available an d used. Sh aykh ul Islam Ibn Taymiyyah 's book "Alkalimut-Tayyib"
h as been revised by Sh aykh Al-Alban i (RA) as "Sah eeh (Auth en tic) Alkalimut-Tayyib" &
"Da'ef (Weak) Alkalimut-Tayyib", n everth eless th e orig in al man uscript remain s in
vog ue.
Usage of Weak Hadeeth in Injunctions when nothing
Authentic is found (First Case):
Before discussin g th e subject at h an d, it would be pruden t to record th e opin ion of
Ulama over th e permissibility of usag e of Weak Ah adeeth in matters of Ah kaam
(In jun ction s).
Istadlaal from weak Ah adeeth is permissible (over Qiyas) in in jun ction s as lon g as:
1 Th e weakn ess is n ot extreme or severe i.e. liars an d fabricators are n ot presen t in th e
ch ain
b Th ere is n o oth er stron g eviden ce presen t
Imam Abu Haneefa (RA) [80AH -148AH] and the Hanafiyah:
Weak Narration from Rasul-ullah (Sallah o Alaih e Wassallam) is superior to Qiyas.
Source: Almuh alla Li Ibn Hazm (RA) (3/61)
Th e Hadeeth con cern in g laug h in g aloud durin g Salah is weak as per th e con sen sus of
Muh adeeth een , yet Imam Abu Han eefa (RA) preferred it to Qiyas
Source: A'alamal Mawqieen (1/31-32)
Th e Hadeeth statin g "Most men strual cycles are 10 days" is weak as per th e con sen sus of
Muh adeeth een , yet Han afees h ave preferred it to Qiyas
Source: A'alamal Mawqieen (1/31-32)
Th e Hadeeth statin g "Th ere is n o Meh 'r (dowry) less th en 10 Dirh ams" is weak as per
th e con sen sus of Muh adeeth een , yet Han afees h ave preferred it to Qiyas
Source: A'alamal Mawqieen (1/31-32)
Imam Ibn Humaam (RA) states th at Istadlaal from weak Ah adeeth is proven as lon g as
th e n arration is n ot a fabrication .
Source: Fath ul-Qadeer-Babun -Nawafil (2/139)
Imam Malik (RA) [93AH -179AH] and Malikiyah:
Mursal (wh ich is weak accordin g to Jamh oor of Muh adeeth een ) of a trustworth y person
is valid as proof an d as justification for a practice, just like a musn ad h adith .
Source: Yusuf b. 'Abdullah Ibn 'Abdul Barr, Tajrid al- Tamh id lima fi l-Muwatta' min al-
Asan id (Cairo, 1350), 1:2.
Imam Shaf'ae (RA) [150AH -204AH] and Shaffiyyah:
He h as discussed th is issue in detail in h is al-Risalah ; h e requires th e followin g
con dition s to be met before acceptin g a mursal h adith :
1 In th e n arrative, h e requires th at on e of th e followin g con dition s be met: th at it be
reported also as musn ad th roug h an oth er isn ad; th at its con ten ts be reported as mursal
th roug h an oth er reliable source with a differen t isn ad; th at th e mean in g be supported
by th e sayin g s of some Compan ion s; or th at most sch olars h old th e same opin ion as
con veyed by th e mursal h adith .
2 Reg ardin g th e n arrator, h e requires th at on e of th e followin g con dition s be met: th at
h e be an elder Successor; th at if h e n ames th e person missin g in th e isn ad elsewh ere, h e
does n ot usually n ame an un kn own person or someon e n ot suitable for reportin g from
acceptably; or th at h e does n ot con tradict a reliable person wh en h e h appen s to sh are
with h im in a n arration
Source: For th e discussion in detail, see al-Sh afi'i, al-Risalah (ed. Ah mad Sh akir, Cairo,
1358/1940, pp. 461-470; En g lish tran slation : M. Kh adduri, 2n d ed., Islamic Texts Society,
Cambridg e, 1987, pp. 279-284, wh ere th e mursal Hadith h as been tran slated as
"in terrupted tradition ").
On th e basis of th ese arg umen ts, al-Sh afi'i accepts th e Irsal of Sa'id b. al-Musayyab, on e
of th e elder Successors. For example, al- Sh afi'i con siders th e issue of sellin g meat in
exch an g e for a livin g an imal: h e says th at Malik told h im, reportin g from Zaid b. Aslam,
wh o reported from Ibn al-Musayyab th at th e Messen g er of Allah (may Allah bless h im
an d g ran t h im peace) forbade th e sellin g of meat in exch an g e for an an imal. He th en
says, "Th is is our opin ion , for th e Irsal of Ibn al-Musayyib is fin e."
Source: al-Suyuti, 1:199; Muh ammad b. Mustafa al- Gh adamsi, Al-Mursal min al-Hadith
(Darif Ltd., Lon don , N.D.), p.71.
Ibn ul Qayyim (RA) [691AH 751 AH] h as related th at Weak Hadeeth is superior to Qiyas
accordin g to Imam Sh af'ae (RA)
Source: A'alamal Mawqieen (1/32)
Imam Ahmed Ibn Hanbal (RA) [150AH -204AH] and Hanabila:
He accepts mursal an d (oth er) da'if (weak) ah adith if n oth in g opposin g th em is foun d
reg ardin g a particular issue, preferrin g th em to qiyas (an alog ical deduction ).
Source: A'alamal Mawqieen (1/31)
In th e most Auth en tic text of Han bali Madh ab (Al-Mug h n i) it states "In th e case of
Nawafil (option al acts of worsh ip) an d Fadh ail (Virtues deeds) th e con dition of
Auth en ticity of Hadeeth is n ot presen t.
Source: Al-Mug h n i (2/88)
Imam Auzai [89AH -157AH]:
Imam Dh ah abi (RA) h as recorded th at Imam Awzai (RA) did Istadlaal from Maqtoo'aat
(discon n ected) an d Maraseel of people of Sh aam (Syria)
Source: Sair Aalamun -Nubula (7/114)
Imam Abu Dawud (RA) [202AH -275AH]:
Hafidh Mun dh ari (RA) writes th at Imam Abi Dawud (RA) used to in clude weak
n arration s in th e ch apters wh ere h e couldn 't fin d an y Auth en tic Narration s because in
h is opin ion weak Ah adeeth are superior to Qiyas{j/b_bluebox}
Source: Tadreebur Rawi
Imam Ibnul Hazm [384AH -456AH]:
In Almuh alla Ibn Hazm (RA) discussed th e matter of Qun oot before Ruku an d brin g s th e
Hadeeth with th e ch ain of Hasan Ibn Ali (RA) an d th en writes, Alth oug h th is Hadeeth is
n ot worth y of Istadlaal, h owever sin ce we h ave n ot foun d an y oth er Hadeeth from
n ot worth y of Istadlaal, h owever sin ce we h ave n ot foun d an y oth er Hadeeth from
Rasul-ullah (Sallah o Alaih e Wassallam) in th is reg ard th erefore we adopt it
Source: Almuh alla Li Ibn Hazm (RA) (3/61)
Usage of Weak Hadeeth in Injunctions with caution
(Second Case):
Th is is adopted by almost everyon e as explain ed by Imam Nawawi in Al-Adh kaar wh ile
expoun din g on various forms of actin g on Weak (Da'ef) Ah adeeth .
Imam Nawawi (RA) [631AH -676AH]:
{jb_bluebox}It is permissible to act (with caution ) on such matters wh ich are born e out
of Weak (Da'ef) Ah adeeth e.g . Karah a (Offen siven ess) in certain matters pertain in g to
busin ess tran saction s etc.
In th e Commen tary of th e statemen t (above) Ibn Ailaan (RA) h as g iven th e example of
Karah a (Offen siven ess) in doin g Wudh u with Water wh ich h as been warmed usin g th e
h eat of th e sun , an d th is is based upon th e Hadeeth of Aish a (RA) wh ich is weak.
Usage of Weak Hadeeth clarifying ambiguous text (Third
Case):
If a verse of th e Qur'aan or Auth en tic n arration can h ave multiple mean in g s an d a weak
Narration g ives creden ce to on e of th e mean in g s th en th e Ulama h ave permitted th e
usag e of Weak (Da'ef) Ah adeeth in clarifyin g it.
Usage of Weak Hadeeth in Encouragement towards Good
and Discouragement from Evil (Al-Targheeb Wa Al-
Tarheeb) (Fourth Case):
It is th e Con sen sus of th e Ulema th at weak h adith s can be n arrated an d put in to practice
in Islam accordin g to accordin g to al-Bayh aqî, Ibn 'Abd al-Barr, al-Nawawî, Ibn
Taymiyya, al-Qârî, an d 'Alawî ibn 'Abbâs al-Mâlikî in h is man ual al-Man h al al-Lat.îf fî
Ma'rifat al-H.adîth , provided certain con dition s are met.
Source: Al-Bayh aqî, Dalâ'il al-Nubuwwa (1:33-34); Ibn 'Abd al-Barr, al-Tamh îd (1:127);
al-Nawawî, al-Majmû' (5:63), Irsh âd T.ullâb al-H.aqâ'iq (p. 107-108), Sh arh . S.ah .îh .
Muslim (in troduction ), an d al-Adh kâr (in troduction p. 5) cf. Ibn 'Allân , al-Futûh .ât al-
Rabbân iyya (1:84); Ibn Taymiyya, Sh arh . al-'Umda (1:171), Majmû' al-Fatâwâ (18:26, 18:65-
66), an d Miswaddat âl Taymiyya (p. 233, 246, 461); al-Qârî, Sh arh . al-Sh ifâ' (2:91) an d
Mirqât al-Mafâtîh . (2:381); 'Itr, Man h aj al-Naqd (p. 291-296) an d Us.ûl al-Jarh . wal-
Ta'dîl (p. 140-143)
Abdullah Ibn Abi Mubarak (RA) [118AH -181AH]:
On e may n arrate from [a weak n arrator] to a certain exten t or th ose h adith s pertain in g
to g ood con duct (adab), admon ition (maw'iza), an d simple livin g (zuh d)."
Narrated by Ibn Abi Hatim in Muqaddimat al-Jarh . wal-Ta'dil (2:30) an d cited by Ibn
Rajab in Sh arh . 'Ilal al-Tirmidh i (1:73).
Imam Bukhari (RA) [194AH -256AH]:
Imam Bukh ari (RA) h as compiled Adab Al-Mufrad wh ich con tain s man y weak
Narration s to th e poin t wh ere some sch olars h ave declared some n arration s as
fabricated; some of th e ch apters in th e book con tain n o Auth en tic n arration s at all.
Allamah Sh aykh Abdul-Fattah Abu-Gh uddah h as discussed th e ch ain s of tran smission s
of Adab Al-Mufrad in detail in h is commen tary "Fadh lullah As-Samad"
Even in Sah eeh Bukh ari wh ile discussin g th e Hadeeth , "Be in th is world as if you were a
stran g er or a traveler." Hafidh Ibn ul Hajr Asqalan i (RA) commen ts in Fath al Bari,
"Muh ammad Ibn Abdul-Rah man Tafawi is Mun farid in th e n arration of th is Hadeeth ,
perh aps Imam Bukh ari (RA) h as sh own len ien cy in th e matter because th is Hadeeth is
about Al-Targ h eeb Wa Al-Tarh eeb.
Source: Fath ul-Bari Kitabur-Raqaiq
Th e full Hadeeth is as follows:
Narrated Mujah id (RA) : 'Abdullah bin 'Umar (RA) said, "Allah 's Apostle (Sallah o Alaih e
Wassallam) took h old of my sh oulder an d said, 'Be in th is world as if you were a
stran g er or a traveler."
Imam Muslim (RA) [206AH -261AH]:
Th e correct position of Imâm Muslim in th e in troduction to h is Sah îh wh ih is th at h e
forbade th e use of forg ers an d oth er aban don ed n arrators, n ot of truth ful weak on es, in
con formity with th e position of Ah mad an d th e rest of th e Salaf.
Source: Cf. al-Nawawî, Sh arh . S.ah .îh . Muslim (in troduction ), Ibn al-Qayyim, I'lâm al-
Muwaqqi'în (1:31), al-Sakh âwî, al-Qawl al-Badî' (p. 474), an d 'Itr, n otes on Ibn Rajab's
Sh arh . 'Ilal al-Tirmidh î (1:75-76).
Muslim also says: "Th e soun d reports from th e trustworth y (th iqât) n arrators an d th ose
wh ose reliability is con vin cin g are more th an th at we sh ould be forced to tran smit
reports from th ose wh o are n ot trustworth y an d wh ose reliability is n ot con vin cin g ."
Th e differen ce is clear between sayin g we are n ot forced to use weak n arrators an d
sayin g th at on e absolutely can n ot tran smit from th em.
A proof of th is is h is use of th e weak n arration from 'Â'ish a: "Treat people accordin g to
th eir ran ks" an d th e fact th at h is strictn ess in n arrators drops a n otch or two in th e
h .adîth s of raqâ'iq or fad.â'il al-a'mâl in th e S.ah .îh ., as in th e case of Sh addâd ibn Sa'îd
Abû T.alh â al-Râsibî or al-Walîd ibn Abî Walîd.
Source: Th e claim of a h an dful of auth ors such as al-Qâsimî in Qawâ'id al-Tah .dîth (p.
94) or 'Ajâj al-Kh at.îb in Us.ûl al-H.adîth (p. 231) th at Ibn al-'Arabî an d Ibn Ma'în were
opposed to th e use of weak h .adîth s in absolute terms, stems from g ood faith in Ibn
Sayyid al-Nâs, al-'Irâqî, al-Sakh âwî, an d al-Suyût.î's claims to th at effect.
Imam Ibn Arabi (RA):
Th e correct position of Ibn al-'Arabî is as h e states h imself reg ardin g a certain weak
h .adîth : "Its ch ain is un kn own , but it is preferable to put it in to practice..."
Source: Ibn al-'Arabî, 'Ârid.at al-Ah .wadh î (10:205) cf. Fath . al-Bârî (10:606) as cited by
Muh .ammad 'Awwâma in h is marg in alia on al-Qawl al-Badî' (p. 472).
Imam Yahya Ibn Ma'een (RA):
Ibn Sayyidun -Naas (RA) h as recorded th e opin ion of Imam Yayh a Ibn Maeen (RA) about
th e usag e of Weak Hadeeth
Source: Taweyoun al-Ath ar
Hafidh Sakh awi (RA) h as men tion ed th ose Imam Yah ya Ibn Ma'een amon g st th ose wh o
did h old th e len ien t position of usag e of weak Ah adeeth in Fadh ail
Source: Fath ul-Mag h eeth
Imam Abu Shama Maqdisi (RA):
Sh aykh Tah ir Aljazairi (RA) h as recorded th e commen ts of Imam Abu Sh ama Maqdisi
(RA) from h is book "AlBaes Ala In kaar Al-Bida Wal Hawadis" in wh ich with referen ce to
a Majlis of Hafidh Ibn Asakar Dimash qi (RA) th ree Ah adeeth about Rajab are men tion ed
an d th en Imam Abu Sh ama Maqdisi (RA) says, "I wish Hafidh Ibn Asakar Dimash qi (RA)
h ad n ot men tion ed th ese Ah adeeth as it is tan tamoun t to g ivin g creden ce to Mun kar
Ah adeeth but h e h as adopted th e path of a g roup of Muh adeth een wh o are len ien t wh en
it comes to Ah adeeth pertain in g to Fadh ail
Source: Tawjeeun -Nadh ar
Imam Ibn Hajar Al-Asqalani (RA) [661AH -728AH]:
Al-Haafidth Ibn Hajar Al-'Asqalan i, sometimes referred to as th e Ameer Al-Muslimeen in
Al-Hadeeth , said: "Th ere are th ree con dition s th at must be fulfilled in order to use th e
weak Hadeeth : -
1 It is well accepted th at th e weakn ess sh ould on ly be slig h t. Th is will h elp to exclude
h adeeth s reported by liars or accused reporters wh o are kn own to commit big mistakes.
2 Th e weak Hadeeth sh ould be used un der already well-establish ed prin ciples an d
sh ould n ot brin g in ideas of its own .
3Wh en a weak Hadeeth is used (after it fulfills th e above two con dition s), it sh ould n ot
be believed to be said by th e Messen g er of Allah (Sallao Alaih e Wassallam), lest we refer
to h im (Sallao Alaih e Wassallam) with th at wh ich h e did n ot say.
Imam Ibn T aymiyyah (RA) [661AH -728AH]:
Ibn Taymiyya said in h is book "al-qaida al-jaleela fit- tawwasuli wal-waseela", with
commen tary of Dr. Rabi'a bin Hadi 'Umayr al-Mudkh ali, professor in th e Islamic
Un iversity of Madin ah al-Mun awwara, Pag e 162, para 478:
"But Ah mad ibn Han bal an d oth er sch olars permitted th e n arration [of h adith ]
reg ardin g th e virtues of g ood wh at is n ot establish ed [as auth en tic] as lon g as it is n ot
kn own th at it is a lie." (laakin n a Ah mad ibn Han bal wa g h ayruh min al-'ulama jawwazu
an yurwa fee fada'il al-'aamal maa lam yu'lam an n ah u th aabit idh a lam yu'lam an n ah u
kadh ib.)
Sh aykh ul Islam's book "Alkalimut-Tayyib" con tain s man y weak Ah adeeth wh ich Al-
Alban i (RA) h as h imself divided in to "Sah eeh Alkalimut-Tayyib" & "Da'ef Alkalimut-
Tayyib" provin g th at it con tain s weak Ah adeeth in th e first place!
Imam Nawawi (RA) [631AH -636AH]:
Nawawî an d al-'Irâqî's sole con dition s (for usin g Weak Hadeeth ) were th at:
1 Th e Hadith be related to g ood deeds (fad.â'il al-a'mâl) with out bearin g on leg al
rulin g s an d doctrin e an d
2 Th e Hadith n ot be forg ed.
Source: Al-Bayh aqî, Dalâ'il al-Nubuwwa (1:33-34); Ibn 'Abd al-Barr, al-Tamh îd (1:127);
al-Nawawî, al-Majmû' (5:63), Irsh âd T.ullâb al-H.aqâ'iq (p. 107-108), Sh arh . S.ah .îh .
Muslim (in troduction ), an d al-Adh kâr (in troduction p. 5) cf. Ibn 'Allân , al-Futûh .ât al-
Rabbân iyya (1:84); Ibn Taymiyya, Sh arh . al-'Umda (1:171), Majmû' al-Fatâwâ (18:26, 18:65-
66), an d Miswaddat âl Taymiyya (p. 233, 246, 461); al-Qârî, Sh arh . al-Sh ifâ' (2:91) an d
Mirqât al-Mafâtîh . (2:381); 'Itr, Man h aj al-Naqd (p. 291-296) an d Us.ûl al-Jarh . wal-
Ta'dîl (p. 140-143)
Imam Shawkani (RA):
Alth oug h Imam Sh awkan i (RA)'s statemen t Alfawaidul Majmoowa categ orically
proh ibits actin g on a weak Hadeeth YET in Nailul-Awtaar we fin d h is statemen t,
"Alth oug h Ah adeeth about excessive Nawafil durin g Mag h rib an d Esh a are weak yet
collectively th ey are stron g particularly for Fadh ail (of Aamaal)
Source: Nailul-Awtaar (3/60)
Imam Sh awkan i (RA)'s book Tuh aftuz-Zakireen is filled with weak Ah adeeth
Imam Jawzi (RA):
Imam Jawzi (RA)'s books such as "Dh ummul Hawwa", "Talbees Iblees", Rousul Qawareer"
an d man y oth er con tain weak Ah adeeth an d Imam Ibn Taymiyyah h as collectively said
th is about Ibn Asakar (RA), Ibn Jawzi (RA), Abu Naeem (RA) & Kh ateeb (RA)
Imam Mundhari (RA):
In h is book At-Targ h eeb Wa Al-Tarh eeb man y weak Ah adeeth are men tion ed an d
Hafidh started th em with "Rowi" in dicatin g th eir weakn ess an d h is kn owledg e of th eir
weakn ess, yet h e ch ooses to in clude th em in th e book.
Categ ory: Practises
http://central-mosque.com/index.php/Practises/weak-ahadeeth-a-fadhail-virtues.html
Weak Ahadeeth & Fadhail (Virtues)
12 October 2011
Last Updated on 19 March 2012
Publish ed Date
Hits: 2695
In the present day climate it is often opined that the
usage of Weak (Da'ef) Ahadeeth is forbidden in Islam
and there is a genuine move amongst certain circles to
purge the Hadeeth collection of Weak (Da'ef) narrations.
Although the opinions and Fatawa of certain Scholars
(of the past and present) can be presented in support of
this position (of discouragement) towards the usage of
Weak (Da'ef) Ahadeeth, nevertheless there exists an
overwhelming majority of Islamic Scholars (from Salaf
& Khalaf) who not only permitted its usage but their
publications contained these (i.e. Weak Narrations) in
abundance.
Ameerul-Mumi'neen Fil-Hadeeth Imam Al-Bukhari (RA)
and weak Hadeeth in Fadhail (Virtues)
Fatwa Department Research Committee: Chaired by Sheikh `Abd
al-Wahhâb al-T urayrî
Could you explain to me about al-Bukhâr î's book entitled al-Adab al-Mufr ad. I
have hear d ther e ar e weak hadîth in it. How c an this be, when he is widely
r eg ar ded as the pr e-eminent sc holar of hadîth?
In deed, th ere are quite a n umber of weak h adîth in al-Adab al-Mufrad.
We must un derstan d th at al-Bukh ârî wrote a n umber of books. On ly on e of th ese – h is
most ambitious work – h e g ave th e title al-Sah îh , mean in g "Auth en tic". He imposed
upon h imself th e most rig orous con dition s of auth en ticity in writin g th is book. He
would n ot record in al-Sah îh an y h adîth un less it fulfilled th ose con dition s.
To make sure h e succeeded in h is g oal, h e aimed far h ig h er in h is Sah îh th an th e
min imum accepted con dition s of auth en ticity. Th is en sured al-Bukh ârî th at if h e made a
"mistake" – wh ich is in evitable in an y h uman en deavor – th at would mean h is recordin g
in h is Sah îh a h adîth does n ot fully meet th ose extra-rig orous stan dards – h owever, it
would still be an auth en tic h adîth n on eth eless.
He did n ot set th ese strict con dition s for th e oth er books h e wrote or compiled. He did
n ot even set th e con dition of th e h adîth h avin g to be auth en tic. He would allow in h is
oth er books h adîth th at were on ly g ood (h asan ). He would allow borderlin e cases. In
some in stan ces, h e would allow weak h adîth .
Th is is th e case with al-Adab al-Mufrad. It is a book about "adab" – about g ood man n ers
an d virtuous beh avior. It is n ot a book about Islamic beliefs or matters of law.
Th is is wh y al-Bukh ârî is willin g to men tion even weak h adîth in al-Adab al-Mufrad.
Weak h adîth can be tolerated, because th e book is talkin g about exh ortation s an d
virtues. Th e sch olars used to tolerate th e n arration of moderately weak h adîth
reg ardin g virtuous beh avior, but th ey did n ot tolerate weak h adîth for establish in g leg al
rulin g s.
Please also kn ow th at of th e h adîth in al-Adab al-Mufrad th at you mig h t h ear some
critics describin g as weak, n ot all of th em are th e same. Some of th ose are borderlin e
cases. Some mig h t be con sidered g ood or even auth en tic by al-Bukh ârî or oth er h adîth
sch olars. In a book wh ich is n ot written upon th e most rig orous stan dards of
auth en ticity, th ere is boun d to be a n umber of h adîth about wh ich specialists will
disag ree reg ardin g th eir quality.
Allah kn ows best.
Introduction
In th e presen t day climate it is often opin ed th at th e usag e of Weak (Da'ef) Ah adeeth is
forbidden in Islam an d th ere is a g en uin e move amon g st certain circles to purg e th e
Hadeeth collection of Weak (Da'ef) n arration s. Alth oug h th e opin ion s an d Fatawa of
certain Sch olars (of th e past an d presen t) can be presen ted in support of th is position
(of discourag emen t) towards th e usag e of Weak (Da'ef) Ah adeeth , n everth eless th ere
exists an overwh elmin g majority of Islamic Sch olars (from Salaf & Kh alaf) wh o n ot on ly
permitted its usag e but th eir publication s con tain ed th ese (i.e. Weak Narration s) in
abun dan ce. Furth ermore from th e opin ion s an d practises of th e Ulama of th e past we
can also g lean th at usag e of Weak (Da'ef) Ah adeeth is preferred over Qiyas
(deduction /an alog y) an d in matters wh ere n o Auth en tic Narration exists.
In th is small en deavour In sh a'Allah th e opin ion of Ulama wh o h ave permitted such a
usag e will be listed alon g with famous works wh ich h ave h istorically con tain ed Weak
(Da'ef) Ah adeeth .
It may be arg ued by some th at sh ouldn 't Weak (Da'ef) Ah adeeth be avoided an yways? Th e
an swer is th at if it was g ood en oug h for th e Masters of Hadeeth , Kibar Ulama an d
Muh adeeth een to use it an d n o attempt was made to purg e th e Hadeeth collection of
th eir existen ce, th en wh y sh ould it be attempted by us? Th e action s of Ulama (of th e
past) will make it clear th at it is n ot a crime to use weak Ah adeeth , provided th at rules
set forth by th e Muh adeeth een are followed.
Fin ally we presen t th e examples of Imam Bukh ari (RA) in "Al Adab Al Mufrad" an d
Sh aykh ul Islam Ibn Taymiyyah 's book "Alkalimut-Tayyib" wh ich both con tain s man y
weak Ah adeeth th e case in poin t bein g th at Ameerul-Muh adeth een Imam Bukh ari (RA)
was th e Master of Hadeeth an d clearly kn ew th e differen ce between Auth en tic (Sah eeh )
an d Weak (Da'ef) Ah adeeth YET h e ch ose to use th e later in a book of Fadh ail (virtues);
Al Adab Al Mufrad is read, taug h t an d practised by th e Ummah for g en eration s with th e
full kn owledg e th at it con tain s Weak (Da'ef) Ah adeeth , alth oug h attempts h ave been
made to "purg e" th e book from its Weak (Da'ef) Ah adeeth but th e orig in al man uscript is
still widely available an d used. Sh aykh ul Islam Ibn Taymiyyah 's book "Alkalimut-Tayyib"
h as been revised by Sh aykh Al-Alban i (RA) as "Sah eeh (Auth en tic) Alkalimut-Tayyib" &
"Da'ef (Weak) Alkalimut-Tayyib", n everth eless th e orig in al man uscript remain s in
vog ue.
Usage of Weak Hadeeth in Injunctions when nothing
Authentic is found (First Case):
Before discussin g th e subject at h an d, it would be pruden t to record th e opin ion of
Ulama over th e permissibility of usag e of Weak Ah adeeth in matters of Ah kaam
(In jun ction s).
Istadlaal from weak Ah adeeth is permissible (over Qiyas) in in jun ction s as lon g as:
1 Th e weakn ess is n ot extreme or severe i.e. liars an d fabricators are n ot presen t in th e
ch ain
b Th ere is n o oth er stron g eviden ce presen t
Imam Abu Haneefa (RA) [80AH -148AH] and the Hanafiyah:
Weak Narration from Rasul-ullah (Sallah o Alaih e Wassallam) is superior to Qiyas.
Source: Almuh alla Li Ibn Hazm (RA) (3/61)
Th e Hadeeth con cern in g laug h in g aloud durin g Salah is weak as per th e con sen sus of
Muh adeeth een , yet Imam Abu Han eefa (RA) preferred it to Qiyas
Source: A'alamal Mawqieen (1/31-32)
Th e Hadeeth statin g "Most men strual cycles are 10 days" is weak as per th e con sen sus of
Muh adeeth een , yet Han afees h ave preferred it to Qiyas
Source: A'alamal Mawqieen (1/31-32)
Th e Hadeeth statin g "Th ere is n o Meh 'r (dowry) less th en 10 Dirh ams" is weak as per
th e con sen sus of Muh adeeth een , yet Han afees h ave preferred it to Qiyas
Source: A'alamal Mawqieen (1/31-32)
Imam Ibn Humaam (RA) states th at Istadlaal from weak Ah adeeth is proven as lon g as
th e n arration is n ot a fabrication .
Source: Fath ul-Qadeer-Babun -Nawafil (2/139)
Imam Malik (RA) [93AH -179AH] and Malikiyah:
Mursal (wh ich is weak accordin g to Jamh oor of Muh adeeth een ) of a trustworth y person
is valid as proof an d as justification for a practice, just like a musn ad h adith .
Source: Yusuf b. 'Abdullah Ibn 'Abdul Barr, Tajrid al- Tamh id lima fi l-Muwatta' min al-
Asan id (Cairo, 1350), 1:2.
Imam Shaf'ae (RA) [150AH -204AH] and Shaffiyyah:
He h as discussed th is issue in detail in h is al-Risalah ; h e requires th e followin g
con dition s to be met before acceptin g a mursal h adith :
1 In th e n arrative, h e requires th at on e of th e followin g con dition s be met: th at it be
reported also as musn ad th roug h an oth er isn ad; th at its con ten ts be reported as mursal
th roug h an oth er reliable source with a differen t isn ad; th at th e mean in g be supported
by th e sayin g s of some Compan ion s; or th at most sch olars h old th e same opin ion as
con veyed by th e mursal h adith .
2 Reg ardin g th e n arrator, h e requires th at on e of th e followin g con dition s be met: th at
h e be an elder Successor; th at if h e n ames th e person missin g in th e isn ad elsewh ere, h e
does n ot usually n ame an un kn own person or someon e n ot suitable for reportin g from
acceptably; or th at h e does n ot con tradict a reliable person wh en h e h appen s to sh are
with h im in a n arration
Source: For th e discussion in detail, see al-Sh afi'i, al-Risalah (ed. Ah mad Sh akir, Cairo,
1358/1940, pp. 461-470; En g lish tran slation : M. Kh adduri, 2n d ed., Islamic Texts Society,
Cambridg e, 1987, pp. 279-284, wh ere th e mursal Hadith h as been tran slated as
"in terrupted tradition ").
On th e basis of th ese arg umen ts, al-Sh afi'i accepts th e Irsal of Sa'id b. al-Musayyab, on e
of th e elder Successors. For example, al- Sh afi'i con siders th e issue of sellin g meat in
exch an g e for a livin g an imal: h e says th at Malik told h im, reportin g from Zaid b. Aslam,
wh o reported from Ibn al-Musayyab th at th e Messen g er of Allah (may Allah bless h im
an d g ran t h im peace) forbade th e sellin g of meat in exch an g e for an an imal. He th en
says, "Th is is our opin ion , for th e Irsal of Ibn al-Musayyib is fin e."
Source: al-Suyuti, 1:199; Muh ammad b. Mustafa al- Gh adamsi, Al-Mursal min al-Hadith
(Darif Ltd., Lon don , N.D.), p.71.
Ibn ul Qayyim (RA) [691AH 751 AH] h as related th at Weak Hadeeth is superior to Qiyas
accordin g to Imam Sh af'ae (RA)
Source: A'alamal Mawqieen (1/32)
Imam Ahmed Ibn Hanbal (RA) [150AH -204AH] and Hanabila:
He accepts mursal an d (oth er) da'if (weak) ah adith if n oth in g opposin g th em is foun d
reg ardin g a particular issue, preferrin g th em to qiyas (an alog ical deduction ).
Source: A'alamal Mawqieen (1/31)
In th e most Auth en tic text of Han bali Madh ab (Al-Mug h n i) it states "In th e case of
Nawafil (option al acts of worsh ip) an d Fadh ail (Virtues deeds) th e con dition of
Auth en ticity of Hadeeth is n ot presen t.
Source: Al-Mug h n i (2/88)
Imam Auzai [89AH -157AH]:
Imam Dh ah abi (RA) h as recorded th at Imam Awzai (RA) did Istadlaal from Maqtoo'aat
(discon n ected) an d Maraseel of people of Sh aam (Syria)
Source: Sair Aalamun -Nubula (7/114)
Imam Abu Dawud (RA) [202AH -275AH]:
Hafidh Mun dh ari (RA) writes th at Imam Abi Dawud (RA) used to in clude weak
n arration s in th e ch apters wh ere h e couldn 't fin d an y Auth en tic Narration s because in
h is opin ion weak Ah adeeth are superior to Qiyas{j/b_bluebox}
Source: Tadreebur Rawi
Imam Ibnul Hazm [384AH -456AH]:
In Almuh alla Ibn Hazm (RA) discussed th e matter of Qun oot before Ruku an d brin g s th e
Hadeeth with th e ch ain of Hasan Ibn Ali (RA) an d th en writes, Alth oug h th is Hadeeth is
n ot worth y of Istadlaal, h owever sin ce we h ave n ot foun d an y oth er Hadeeth from
n ot worth y of Istadlaal, h owever sin ce we h ave n ot foun d an y oth er Hadeeth from
Rasul-ullah (Sallah o Alaih e Wassallam) in th is reg ard th erefore we adopt it
Source: Almuh alla Li Ibn Hazm (RA) (3/61)
Usage of Weak Hadeeth in Injunctions with caution
(Second Case):
Th is is adopted by almost everyon e as explain ed by Imam Nawawi in Al-Adh kaar wh ile
expoun din g on various forms of actin g on Weak (Da'ef) Ah adeeth .
Imam Nawawi (RA) [631AH -676AH]:
{jb_bluebox}It is permissible to act (with caution ) on such matters wh ich are born e out
of Weak (Da'ef) Ah adeeth e.g . Karah a (Offen siven ess) in certain matters pertain in g to
busin ess tran saction s etc.
In th e Commen tary of th e statemen t (above) Ibn Ailaan (RA) h as g iven th e example of
Karah a (Offen siven ess) in doin g Wudh u with Water wh ich h as been warmed usin g th e
h eat of th e sun , an d th is is based upon th e Hadeeth of Aish a (RA) wh ich is weak.
Usage of Weak Hadeeth clarifying ambiguous text (Third
Case):
If a verse of th e Qur'aan or Auth en tic n arration can h ave multiple mean in g s an d a weak
Narration g ives creden ce to on e of th e mean in g s th en th e Ulama h ave permitted th e
usag e of Weak (Da'ef) Ah adeeth in clarifyin g it.
Usage of Weak Hadeeth in Encouragement towards Good
and Discouragement from Evil (Al-Targheeb Wa Al-
Tarheeb) (Fourth Case):
It is th e Con sen sus of th e Ulema th at weak h adith s can be n arrated an d put in to practice
in Islam accordin g to accordin g to al-Bayh aqî, Ibn 'Abd al-Barr, al-Nawawî, Ibn
Taymiyya, al-Qârî, an d 'Alawî ibn 'Abbâs al-Mâlikî in h is man ual al-Man h al al-Lat.îf fî
Ma'rifat al-H.adîth , provided certain con dition s are met.
Source: Al-Bayh aqî, Dalâ'il al-Nubuwwa (1:33-34); Ibn 'Abd al-Barr, al-Tamh îd (1:127);
al-Nawawî, al-Majmû' (5:63), Irsh âd T.ullâb al-H.aqâ'iq (p. 107-108), Sh arh . S.ah .îh .
Muslim (in troduction ), an d al-Adh kâr (in troduction p. 5) cf. Ibn 'Allân , al-Futûh .ât al-
Rabbân iyya (1:84); Ibn Taymiyya, Sh arh . al-'Umda (1:171), Majmû' al-Fatâwâ (18:26, 18:65-
66), an d Miswaddat âl Taymiyya (p. 233, 246, 461); al-Qârî, Sh arh . al-Sh ifâ' (2:91) an d
Mirqât al-Mafâtîh . (2:381); 'Itr, Man h aj al-Naqd (p. 291-296) an d Us.ûl al-Jarh . wal-
Ta'dîl (p. 140-143)
Abdullah Ibn Abi Mubarak (RA) [118AH -181AH]:
On e may n arrate from [a weak n arrator] to a certain exten t or th ose h adith s pertain in g
to g ood con duct (adab), admon ition (maw'iza), an d simple livin g (zuh d)."
Narrated by Ibn Abi Hatim in Muqaddimat al-Jarh . wal-Ta'dil (2:30) an d cited by Ibn
Rajab in Sh arh . 'Ilal al-Tirmidh i (1:73).
Imam Bukhari (RA) [194AH -256AH]:
Imam Bukh ari (RA) h as compiled Adab Al-Mufrad wh ich con tain s man y weak
Narration s to th e poin t wh ere some sch olars h ave declared some n arration s as
fabricated; some of th e ch apters in th e book con tain n o Auth en tic n arration s at all.
Allamah Sh aykh Abdul-Fattah Abu-Gh uddah h as discussed th e ch ain s of tran smission s
of Adab Al-Mufrad in detail in h is commen tary "Fadh lullah As-Samad"
Even in Sah eeh Bukh ari wh ile discussin g th e Hadeeth , "Be in th is world as if you were a
stran g er or a traveler." Hafidh Ibn ul Hajr Asqalan i (RA) commen ts in Fath al Bari,
"Muh ammad Ibn Abdul-Rah man Tafawi is Mun farid in th e n arration of th is Hadeeth ,
perh aps Imam Bukh ari (RA) h as sh own len ien cy in th e matter because th is Hadeeth is
about Al-Targ h eeb Wa Al-Tarh eeb.
Source: Fath ul-Bari Kitabur-Raqaiq
Th e full Hadeeth is as follows:
Narrated Mujah id (RA) : 'Abdullah bin 'Umar (RA) said, "Allah 's Apostle (Sallah o Alaih e
Wassallam) took h old of my sh oulder an d said, 'Be in th is world as if you were a
stran g er or a traveler."
Imam Muslim (RA) [206AH -261AH]:
Th e correct position of Imâm Muslim in th e in troduction to h is Sah îh wh ih is th at h e
forbade th e use of forg ers an d oth er aban don ed n arrators, n ot of truth ful weak on es, in
con formity with th e position of Ah mad an d th e rest of th e Salaf.
Source: Cf. al-Nawawî, Sh arh . S.ah .îh . Muslim (in troduction ), Ibn al-Qayyim, I'lâm al-
Muwaqqi'în (1:31), al-Sakh âwî, al-Qawl al-Badî' (p. 474), an d 'Itr, n otes on Ibn Rajab's
Sh arh . 'Ilal al-Tirmidh î (1:75-76).
Muslim also says: "Th e soun d reports from th e trustworth y (th iqât) n arrators an d th ose
wh ose reliability is con vin cin g are more th an th at we sh ould be forced to tran smit
reports from th ose wh o are n ot trustworth y an d wh ose reliability is n ot con vin cin g ."
Th e differen ce is clear between sayin g we are n ot forced to use weak n arrators an d
sayin g th at on e absolutely can n ot tran smit from th em.
A proof of th is is h is use of th e weak n arration from 'Â'ish a: "Treat people accordin g to
th eir ran ks" an d th e fact th at h is strictn ess in n arrators drops a n otch or two in th e
h .adîth s of raqâ'iq or fad.â'il al-a'mâl in th e S.ah .îh ., as in th e case of Sh addâd ibn Sa'îd
Abû T.alh â al-Râsibî or al-Walîd ibn Abî Walîd.
Source: Th e claim of a h an dful of auth ors such as al-Qâsimî in Qawâ'id al-Tah .dîth (p.
94) or 'Ajâj al-Kh at.îb in Us.ûl al-H.adîth (p. 231) th at Ibn al-'Arabî an d Ibn Ma'în were
opposed to th e use of weak h .adîth s in absolute terms, stems from g ood faith in Ibn
Sayyid al-Nâs, al-'Irâqî, al-Sakh âwî, an d al-Suyût.î's claims to th at effect.
Imam Ibn Arabi (RA):
Th e correct position of Ibn al-'Arabî is as h e states h imself reg ardin g a certain weak
h .adîth : "Its ch ain is un kn own , but it is preferable to put it in to practice..."
Source: Ibn al-'Arabî, 'Ârid.at al-Ah .wadh î (10:205) cf. Fath . al-Bârî (10:606) as cited by
Muh .ammad 'Awwâma in h is marg in alia on al-Qawl al-Badî' (p. 472).
Imam Yahya Ibn Ma'een (RA):
Ibn Sayyidun -Naas (RA) h as recorded th e opin ion of Imam Yayh a Ibn Maeen (RA) about
th e usag e of Weak Hadeeth
Source: Taweyoun al-Ath ar
Hafidh Sakh awi (RA) h as men tion ed th ose Imam Yah ya Ibn Ma'een amon g st th ose wh o
did h old th e len ien t position of usag e of weak Ah adeeth in Fadh ail
Source: Fath ul-Mag h eeth
Imam Abu Shama Maqdisi (RA):
Sh aykh Tah ir Aljazairi (RA) h as recorded th e commen ts of Imam Abu Sh ama Maqdisi
(RA) from h is book "AlBaes Ala In kaar Al-Bida Wal Hawadis" in wh ich with referen ce to
a Majlis of Hafidh Ibn Asakar Dimash qi (RA) th ree Ah adeeth about Rajab are men tion ed
an d th en Imam Abu Sh ama Maqdisi (RA) says, "I wish Hafidh Ibn Asakar Dimash qi (RA)
h ad n ot men tion ed th ese Ah adeeth as it is tan tamoun t to g ivin g creden ce to Mun kar
Ah adeeth but h e h as adopted th e path of a g roup of Muh adeth een wh o are len ien t wh en
it comes to Ah adeeth pertain in g to Fadh ail
Source: Tawjeeun -Nadh ar
Imam Ibn Hajar Al-Asqalani (RA) [661AH -728AH]:
Al-Haafidth Ibn Hajar Al-'Asqalan i, sometimes referred to as th e Ameer Al-Muslimeen in
Al-Hadeeth , said: "Th ere are th ree con dition s th at must be fulfilled in order to use th e
weak Hadeeth : -
1 It is well accepted th at th e weakn ess sh ould on ly be slig h t. Th is will h elp to exclude
h adeeth s reported by liars or accused reporters wh o are kn own to commit big mistakes.
2 Th e weak Hadeeth sh ould be used un der already well-establish ed prin ciples an d
sh ould n ot brin g in ideas of its own .
3Wh en a weak Hadeeth is used (after it fulfills th e above two con dition s), it sh ould n ot
be believed to be said by th e Messen g er of Allah (Sallao Alaih e Wassallam), lest we refer
to h im (Sallao Alaih e Wassallam) with th at wh ich h e did n ot say.
Imam Ibn T aymiyyah (RA) [661AH -728AH]:
Ibn Taymiyya said in h is book "al-qaida al-jaleela fit- tawwasuli wal-waseela", with
commen tary of Dr. Rabi'a bin Hadi 'Umayr al-Mudkh ali, professor in th e Islamic
Un iversity of Madin ah al-Mun awwara, Pag e 162, para 478:
"But Ah mad ibn Han bal an d oth er sch olars permitted th e n arration [of h adith ]
reg ardin g th e virtues of g ood wh at is n ot establish ed [as auth en tic] as lon g as it is n ot
kn own th at it is a lie." (laakin n a Ah mad ibn Han bal wa g h ayruh min al-'ulama jawwazu
an yurwa fee fada'il al-'aamal maa lam yu'lam an n ah u th aabit idh a lam yu'lam an n ah u
kadh ib.)
Sh aykh ul Islam's book "Alkalimut-Tayyib" con tain s man y weak Ah adeeth wh ich Al-
Alban i (RA) h as h imself divided in to "Sah eeh Alkalimut-Tayyib" & "Da'ef Alkalimut-
Tayyib" provin g th at it con tain s weak Ah adeeth in th e first place!
Imam Nawawi (RA) [631AH -636AH]:
Nawawî an d al-'Irâqî's sole con dition s (for usin g Weak Hadeeth ) were th at:
1 Th e Hadith be related to g ood deeds (fad.â'il al-a'mâl) with out bearin g on leg al
rulin g s an d doctrin e an d
2 Th e Hadith n ot be forg ed.
Source: Al-Bayh aqî, Dalâ'il al-Nubuwwa (1:33-34); Ibn 'Abd al-Barr, al-Tamh îd (1:127);
al-Nawawî, al-Majmû' (5:63), Irsh âd T.ullâb al-H.aqâ'iq (p. 107-108), Sh arh . S.ah .îh .
Muslim (in troduction ), an d al-Adh kâr (in troduction p. 5) cf. Ibn 'Allân , al-Futûh .ât al-
Rabbân iyya (1:84); Ibn Taymiyya, Sh arh . al-'Umda (1:171), Majmû' al-Fatâwâ (18:26, 18:65-
66), an d Miswaddat âl Taymiyya (p. 233, 246, 461); al-Qârî, Sh arh . al-Sh ifâ' (2:91) an d
Mirqât al-Mafâtîh . (2:381); 'Itr, Man h aj al-Naqd (p. 291-296) an d Us.ûl al-Jarh . wal-
Ta'dîl (p. 140-143)
Imam Shawkani (RA):
Alth oug h Imam Sh awkan i (RA)'s statemen t Alfawaidul Majmoowa categ orically
proh ibits actin g on a weak Hadeeth YET in Nailul-Awtaar we fin d h is statemen t,
"Alth oug h Ah adeeth about excessive Nawafil durin g Mag h rib an d Esh a are weak yet
collectively th ey are stron g particularly for Fadh ail (of Aamaal)
Source: Nailul-Awtaar (3/60)
Imam Sh awkan i (RA)'s book Tuh aftuz-Zakireen is filled with weak Ah adeeth
Imam Jawzi (RA):
Imam Jawzi (RA)'s books such as "Dh ummul Hawwa", "Talbees Iblees", Rousul Qawareer"
an d man y oth er con tain weak Ah adeeth an d Imam Ibn Taymiyyah h as collectively said
th is about Ibn Asakar (RA), Ibn Jawzi (RA), Abu Naeem (RA) & Kh ateeb (RA)
Imam Mundhari (RA):
In h is book At-Targ h eeb Wa Al-Tarh eeb man y weak Ah adeeth are men tion ed an d
Hafidh started th em with "Rowi" in dicatin g th eir weakn ess an d h is kn owledg e of th eir
weakn ess, yet h e ch ooses to in clude th em in th e book.
Categ ory: Practises
__._,_.___
| Reply via web post | Reply to sender | Reply to group | Start a New Topic | Messages in this topic (1) |
.
__,_._,___
No comments:
Post a Comment