Hadees e Sahih
There are two types of Hadees e Sahih.
1. Sahi Li zaatihi. (excellent)
2. Sahi li ghairihi. (Very Good)
Note: Hassan Li zaatihi is Sahi Li Ghairihi.
Li zaatihi means It Is Supported by itself without any external Support.
Li ghairihi means it is supported by External Support.
If a Hadees fulfilled these five conditions than it will be known as Hadees e Sahih.
1. Ittisaal us Sanad :
There shouldn’t be any break in the Chain of transmitters.
2. ‘Adalah-tur-Riwaat
All transmitters should be capable of being witness and their witness should be acceptable according to shari’ah.
3. Tamam-uz-Zabt
Their memory should be very excellent and extraordinary.
4. Ghairu Shuzooz or ‘Adm-ash-Shuzooz
The chain and hadith should not be shaaz.
Shaaz: A Reliable person reports something against more reliable person than him. This Difference of text is called Shuzooz and hadith will be known as Shaaz.
5. ‘Adm ul ‘illah
There should not be a swear sickness in the chain. If there is a minor weakness in the chai then, this weakness can be cured by Shawahid and zawabit.
These five conditions must be fulfilled by a hadees to be called as Hadees e Sahih.
Hadees e Hassan
There are two types of Hadees e Hassan.
1. Hassan Li Zaatihi (Very Good)
2. Hassan Li ghairihi (Good)
Note: Hassan Li zaatihi is Sahi Li Ghairihi.
Li zaatihi means It Is Supported by itself without any external Support.
Li ghairihi means it is supported by External Support.
If a Hadees fulfilled these five conditions than it will be known as Hadees e Hassan. All the five conditions are the same as for hadees e Sahih. Only the third condition has some softness as compare to the condition in Hadees e Sahih, which is Tamam-uz-Zabt.
1. Ittisaal us Sanad :
There shouldn’t be any break in the Chain of transmitters.
2. ‘Adalah tur Riwaat
All transmitters should be capable of being witness and their witness should be Acceptable according to shari’ah.
3. Tamam uz Zabt
This is the only Condition which is slightly different from Conditions of Hadees e Sahih.
Their memory should be excellent and Sound (not extra ordinary).
4. Ghairu Shuzuz or ‘Adm ash Shuzuz
The chain and hadith should not be shaaz.
Shaaz: A Reliable person reports something against more reliable person than him. This Difference of text is called Shuzooz and hadith will be known as Shaaz.
5. ‘Adm ul ‘illah
There should not be a swear sickness in the chain. If there is a minor weakness in the chai then this weakness can be cured by Shawahid and zawabit.
Categorical Division of Ahadith:
This categorical division of Hadees into three kinds was not done by Imam Bukhari. The founder of this specific and expressive categorization is Imam Tirmidhi. According to some muhaddiseen, Hassan Li ghairihi is hadees e Da’if. But its weakness got Assistance from other witnesses and supporters, and it became strong.
The statement of Imam Bukhari:
Imam Bukhari Said
“I have learned One Hundred thousand Hadees e Sahih and Two hundred thousand ghair Sahih.”
The Very interesting fact is Imam Bukhari didn’t use the word Da’if for two hundred thousand Ahadith. Because those two hundred thousand Ahadith could be Hassan also and Imam Bukhari mentioned those Ahadith in his other books like Al Adab Al Mufrad, Tareekh Al Kabeer etc. So it would be wrong to say that, only Sahih Ahadithismentioned in Sahi Bukhari and Muslim and no other sources have Sahih Ahadith.
Legal effects (ahkaam) derived from hadees e Hassan:
Majority of Scholars of Usul-ul-Hadith placed Hadees e Hassan in the category of Hadees e Sahih and they don’t accept that there are three categories i.e. Sahih, Hassan and Da’if. They say there are only two categories i.e. Sahih and Da’if and according to them Hassan Hadees is Sahih Hadees as far as its legal effect is concern. Their Argument is that, there are a lot of Hassan Ahadith which becomes Sahih with external Shawahid and Tawab’e and Mentioned in Sahih Bukhari and Muslim. And still these two books are known to be Sahih. Most of the ahkaam of Shari’ah are taken from Hadees e Hassan mentioned in four Sunans.
Hadees e Da’if
Basically there are two categories of Da’if.
1. Receivable Da’if hadees.
2. Non-Receivable Da’if Hadees.
Types of Receivable Da’if hadees:
There are two types of receivable Da’if hadees.
1. A Da’if hadees which is promoted (fairly good hadees)
2. A Da’if hadees which is not promoted.
We will explain one by one these two types of Da’if Hadees.
1. A Da’if hadees which is promoted to higher level by Irtiqa. This Type of Da’if Hadees will be known as fairly good hadees.
Irtiqa can be done by these two conditions. If these two conditions or either of two conditions is satisfied by any Da’if hadees, then it will be known as fairly good hadees.
a. A Da’if hadees get Supported by other narrations, evidences and witness.
b. Majority of the scholars, imams or Fuqaha accepted it for practice.
2. A Da’if Hadees which is not promoted is also acceptable if these conditions are satisfying.
a. If a Hadees didn’t get any external support and Shawahid. If Shawahid are found in any hadees whose status is greater than this Da’if hadees then this Da’ifhadees will not be accepted.
b. This Da’if hadith is not contradicting to any Sahih or Hassan Hadees.
c. It is the only hadees on a particular topic.
d. There shouldn’t be a known-Famous Liar in the Chain of Hadees.
e. There shouldn’t be a sound allegation of Telling lie against a narrator in the chain.
So this hadees being Da’if would also be acceptable according to majority of Imams of Hadees. And it will be mustahab to practice this type of Da’if hadees. And According to some scholars it is much better to practice a Da’if Hadees than to do ijtihad because still it is a hadees e Da’if not the hadees e maud’u (fabricated hadees).
Types of non-Receivable Da’if hadees:
Under two conditions the hadees e Da’if is not acceptable.
1. If there is a known-Famous Liar in the Chain of Hadees.
2. Sound allegation of Telling lie against a narrator in the chain.
Causes of weakness of a narration
There are two basic reasons which cause weakness in a narration.
1. Asnaad (Quality of chain)
It means that may be there is some problem in the quality of chain.
2. Riwaat (Personality of transmitter)
It means that there is some weakness in the personality of transmitter.
Based on Asnaad (chain of narrators), there are five kinds of Hadith e Da’if.
1. Al Mu’allaq
A narration whose chain of narrators is removed from the beginning or full chain is removed.
2. Al Mursal
A chain of narrators in which a Tab’i reports directly from PROPHET PEACE BE UPON HIM.
3. Al Munqat’i
A chain of narrators from which one or more than one narrator is removed or disconnected.
4. Al M’udal
A chain of narrators which removed more two or more than narrators.
5. Al Mudallas
A narrationwhose narrator hides his teacher’s name due to some reason.
Views of Imam Bukhari on Al Mu’allaqaat:
Imam Bukhari didn’t consider Al Mu’allaq as Da’if and mentioned more than two hundred of mu’allqat in his Sahih Bukhari. And this is a specific subject known as Ta’liqaat-ul-Bukhari. He has reported them because he has the Shawahid and tawab’i (external support).
But Imam Muslim didn’t take mu’allaqaat in his book. That is why the scholars of Maghrib (magaharibah) used to prefer Sahi Muslim than Sahi Bukhari.
Based on personality of transmitters, there are ten types of criticism. It is further divided into two types of criticism.
1. Due to memory of transmitters (Zabt).
2. Due to honesty and trustworthiness of a transmitter (‘Adalah tur Riwaat).
Criticism on the memory of transmitters will create 5 types of Da’if hadees:
1.Fuhsh ghalat-ur-rawi.
It means he commits blunders because of weakness of his memory.
2.Kasrto ghaflatihi:
Frequent carelessness in his transmissions.
3. Waham:
It means that the narrator is Confused in his narrations. Because of his confusion he sometimes mixed the narrations or the Chain with each other.
4.Mukhlifah Lis thiqaat: Sometimes he transmits a thing which is against thiqah.
5.Su-u-Hifzihi.
It means that there is a common weakness in the memory of narrator.
There are 5 kinds of criticism on the personality of narrator.
1) Al kazib:
It means the narrator is a liar. This riwayah will be (maud’u). And may be it is not maud’u.
2) Muthim Bil kazib (Matrook):
It means that there is a sound allegation of Telling lie against him.
3) Fisq.
He has committed big sins. Still there is possibility that he is not a liar.
4) Jahalah/Majhool.
It doesn’t mean that the narrator is illiterate. Its means that his life is not very well-known to muhaddiseen. Nobody can comment weather he is trustworthy or not because of his unknown life..
5) Bid’ah.
There is some innovation in the ‘Aqeedah of narrator.
In the first, second and third centuries of Islam, the first Ahl-ul-bid’ah were khawarij.
Views of Imam Bukhari related to Ahl-ul-Bid’ah:
Imam Bukhari has taken 80-100 Ahadith from khawarij and Shias in its Sahi Al Bukhari. That is why Imam Daar-ul-Qutuni criticized Imam Bukhari on it and mentioned that there are Ahl-ul-bid’ah in the chains of narrations of Sahih Al Bukhari. Imam ibn-e-hajar ‘Asqalani has defended Imam Bukhari on these objections made by Imam Daar-al-Qutuni.
Views of Authorities on Hadees e Da’if
Views of Authorities in hadees e Da’if, weather it would accepted or not.
There are three different views on this matter.
1. It would not be accepted. Neither for Laws (ahkaam) nor for acts of Virtues (fadael-ul-Amaal).
This is said to be the mazhab of Imam Bukhari and Imam Muslim. We can go through hundreds of Books on Usul-ul-hadees. This statement was never mentioned by Imam Bukhari or Imam Muslim. This is something assumed by people.
2. Every Da’if hadith would be Acceptable. Even in laws (ahkaam) and Acts of virtues (Fadael e Amaal).
There are a lot of Imams following this point of view but only in one condition that no Sahih Hadees on that particular subject is available.
These Imams are in the favour of this point of view also.
Imam Abu Dawud,
Imam Tirmidhi,
Imam Nisai
Imam ibn e Majah
Ahmad bin Hambal
The great muhaddith, Imam Abdullah bin Ahmad Bin Hambal reports the saying of his father Imam Ahmad bin Hambal that:
“To act upon Hadees e Da’if is better than to follow the views of people or individual.”
Last statement of Imam Ahmad Bin Hambal is mentioned by ALLAMA IBN E TAYMIYYAH
Book: Majm’a Al Fatawa
Volume 18
page 52
.
3. Da’if Hadees would be accepted and would be acted upon in case of acts of virtues (fadael e ‘Amaal) not in Laws (Ahkaam).
The conditions are:
a. weakness shouldn’t be sworn.
b. It should fall under some principle.
c. The Niyyah (intentions) should be that
“MAY BE (NOT SURELY) HOLY PROPHET PEACE BE UPON HIM SAID, INSTRUCTED OR PRACTICED THIS ACT.”
This point of view is practiced by majority of Imams of Hadees like:
1. Imam Abu Haneefah,
2. The Ameer-ul-Momieen in Hadees Imam Sufyan Thori ,
3. Imam Abu Dawud
4. Imam Nisai
5. Imam Tirmidhi
6. Imam Ibn e Majah
7. Imam Sufyan bin ‘Uyinah,
8. Imam Abdur Rahmaan Bin Mahdi,
9. Imam Ahmad Bin Hambal he have both views,
10. Imam Haakim An naishapuri,
11. Imam Ibn e Jauzi in Kitab al Maudu’aat,
12. ALLAMA Ibn e Taymiyyah in book Minhaj as Sunnah,
13. Imam Nawawi,
14. Imam Ibn e Kaseer,
15. Imam Jalal-ud-din suyuti,
16. Imam A’sqalani,
17. Imam Zain-ud-din al ‘Iraqi,
18. Imam Sakhawi,
19. Hafiz Ibn e Hajar Makki,
20. Ibn e Abdul Bar.
IMAMHaakim quotes in his book AL MADKHAL (One of the original books on Usul-ul-hadees),Imam Abdur Rahmaan bin Mahdi (one of the narrators of Sahi Bukhari) that he said.
“This was our practice that, whenever we reported some Ahadith in matter of Sawaab, Punishment, Reward and Acts of virtues (Fadael e ‘Amaal) we weren’t very strict in case of Asaneed (the chains of narrators) and we used to become very lenient and very soft on transmitters in this case. We used to neglect its weakness and accept it.And when there was a matter of Halaal, Haraam or great matters (Ahkaam) then we used to be very strict.”
From: Haakim
Book: Al Madkhal
Tradition number: 11
Then Imam Haakim quotes ImamAhmad bin Hambal that.
“We used to become strict when there was a matter of halaal, haraam and Shari’ah. And if the matter was related to virtues acts (Fadael e ‘Amaal) then we used to become very lenient and soft in case of Asaneed (Chain of narrators).”
From: Haakim
Book: Al Madkhal
Tradition number: 13
Imam Nawawi says in At Taqreeb
“If you see a Hadees Da’if in Asnaad, It never means that its text is Da’if. It means its Sanad is weak.”
Same types of statements were also mentioned by ImamJalal-ud-din Suyuti and many other great Imams of hadees.
Hadith on accepting the Da’if hadees in case of acts of virtues
Hadith number 1
Reported by Anas bin Malik RADI ALLAH TA’ALA ANHUthat
Prophet PEACE BE UPON HIM said
“If anybody performs his duties (fareedah) and he teaches the people the pious acts, he will be regarded as superior to other people like my superiority to other people. If anybody received some hadees (or news) based on virtues acts and that person accepted that narration, he would be rewarded for that even the one who reported was a liar.”
From: Ibn e Abdul Barr al Maliki
Book: Jam’e Bayan Al Ilm
Hadith number: 67
Hadith number 2
Reported by Abu Hurairah RADI ALLAH TA’ALA ANHU that
PROPHET PEACE BE UPON HIM said
“I know those persons who will be receiving a hadees, Somebody transmits my hadees to them. They would say, we don’t accept this hadees. Just go and read Quran.
(Oh my Ummah!) Whatever u hear, if it is a good thing (it is an act of virtue) you may consider it that I might have said it.”
From: Ibn e Majah
hadith number: 21
Hadith number 3
Reported by Abu Hurairah RADI ALLAH TA’ALA ANHU that
PROPEHT PEACHE BE UPON HIM said
“I know those persons who will be receiving a hadees, Somebody transmits my hadees to them. They would say I don’t accept it and put this hadees (in front of me) in comparison of Quran.
(Oh my Ummah!) Whatever you hear if it is a good thing (it is an act of virtue) you may consider it that I might have said it. If anything comes to you based in evil don’t accept it. I never said about evil things.”
From: Ahmad Bin Hambal
Book: Al Musnad
Volume: 2
Page: 367 & 483
ALLAH AND HIS RUSUL PEACE BE UPON HIM KNOWS THE BEST
(Hafiz Wajahat Hussain)
There are two types of Hadees e Sahih.
1. Sahi Li zaatihi. (excellent)
2. Sahi li ghairihi. (Very Good)
Note: Hassan Li zaatihi is Sahi Li Ghairihi.
Li zaatihi means It Is Supported by itself without any external Support.
Li ghairihi means it is supported by External Support.
If a Hadees fulfilled these five conditions than it will be known as Hadees e Sahih.
1. Ittisaal us Sanad :
There shouldn’t be any break in the Chain of transmitters.
2. ‘Adalah-tur-Riwaat
All transmitters should be capable of being witness and their witness should be acceptable according to shari’ah.
3. Tamam-uz-Zabt
Their memory should be very excellent and extraordinary.
4. Ghairu Shuzooz or ‘Adm-ash-Shuzooz
The chain and hadith should not be shaaz.
Shaaz: A Reliable person reports something against more reliable person than him. This Difference of text is called Shuzooz and hadith will be known as Shaaz.
5. ‘Adm ul ‘illah
There should not be a swear sickness in the chain. If there is a minor weakness in the chai then, this weakness can be cured by Shawahid and zawabit.
These five conditions must be fulfilled by a hadees to be called as Hadees e Sahih.
Hadees e Hassan
There are two types of Hadees e Hassan.
1. Hassan Li Zaatihi (Very Good)
2. Hassan Li ghairihi (Good)
Note: Hassan Li zaatihi is Sahi Li Ghairihi.
Li zaatihi means It Is Supported by itself without any external Support.
Li ghairihi means it is supported by External Support.
If a Hadees fulfilled these five conditions than it will be known as Hadees e Hassan. All the five conditions are the same as for hadees e Sahih. Only the third condition has some softness as compare to the condition in Hadees e Sahih, which is Tamam-uz-Zabt.
1. Ittisaal us Sanad :
There shouldn’t be any break in the Chain of transmitters.
2. ‘Adalah tur Riwaat
All transmitters should be capable of being witness and their witness should be Acceptable according to shari’ah.
3. Tamam uz Zabt
This is the only Condition which is slightly different from Conditions of Hadees e Sahih.
Their memory should be excellent and Sound (not extra ordinary).
4. Ghairu Shuzuz or ‘Adm ash Shuzuz
The chain and hadith should not be shaaz.
Shaaz: A Reliable person reports something against more reliable person than him. This Difference of text is called Shuzooz and hadith will be known as Shaaz.
5. ‘Adm ul ‘illah
There should not be a swear sickness in the chain. If there is a minor weakness in the chai then this weakness can be cured by Shawahid and zawabit.
Categorical Division of Ahadith:
This categorical division of Hadees into three kinds was not done by Imam Bukhari. The founder of this specific and expressive categorization is Imam Tirmidhi. According to some muhaddiseen, Hassan Li ghairihi is hadees e Da’if. But its weakness got Assistance from other witnesses and supporters, and it became strong.
The statement of Imam Bukhari:
Imam Bukhari Said
“I have learned One Hundred thousand Hadees e Sahih and Two hundred thousand ghair Sahih.”
The Very interesting fact is Imam Bukhari didn’t use the word Da’if for two hundred thousand Ahadith. Because those two hundred thousand Ahadith could be Hassan also and Imam Bukhari mentioned those Ahadith in his other books like Al Adab Al Mufrad, Tareekh Al Kabeer etc. So it would be wrong to say that, only Sahih Ahadithismentioned in Sahi Bukhari and Muslim and no other sources have Sahih Ahadith.
Legal effects (ahkaam) derived from hadees e Hassan:
Majority of Scholars of Usul-ul-Hadith placed Hadees e Hassan in the category of Hadees e Sahih and they don’t accept that there are three categories i.e. Sahih, Hassan and Da’if. They say there are only two categories i.e. Sahih and Da’if and according to them Hassan Hadees is Sahih Hadees as far as its legal effect is concern. Their Argument is that, there are a lot of Hassan Ahadith which becomes Sahih with external Shawahid and Tawab’e and Mentioned in Sahih Bukhari and Muslim. And still these two books are known to be Sahih. Most of the ahkaam of Shari’ah are taken from Hadees e Hassan mentioned in four Sunans.
Hadees e Da’if
Basically there are two categories of Da’if.
1. Receivable Da’if hadees.
2. Non-Receivable Da’if Hadees.
Types of Receivable Da’if hadees:
There are two types of receivable Da’if hadees.
1. A Da’if hadees which is promoted (fairly good hadees)
2. A Da’if hadees which is not promoted.
We will explain one by one these two types of Da’if Hadees.
1. A Da’if hadees which is promoted to higher level by Irtiqa. This Type of Da’if Hadees will be known as fairly good hadees.
Irtiqa can be done by these two conditions. If these two conditions or either of two conditions is satisfied by any Da’if hadees, then it will be known as fairly good hadees.
a. A Da’if hadees get Supported by other narrations, evidences and witness.
b. Majority of the scholars, imams or Fuqaha accepted it for practice.
2. A Da’if Hadees which is not promoted is also acceptable if these conditions are satisfying.
a. If a Hadees didn’t get any external support and Shawahid. If Shawahid are found in any hadees whose status is greater than this Da’if hadees then this Da’ifhadees will not be accepted.
b. This Da’if hadith is not contradicting to any Sahih or Hassan Hadees.
c. It is the only hadees on a particular topic.
d. There shouldn’t be a known-Famous Liar in the Chain of Hadees.
e. There shouldn’t be a sound allegation of Telling lie against a narrator in the chain.
So this hadees being Da’if would also be acceptable according to majority of Imams of Hadees. And it will be mustahab to practice this type of Da’if hadees. And According to some scholars it is much better to practice a Da’if Hadees than to do ijtihad because still it is a hadees e Da’if not the hadees e maud’u (fabricated hadees).
Types of non-Receivable Da’if hadees:
Under two conditions the hadees e Da’if is not acceptable.
1. If there is a known-Famous Liar in the Chain of Hadees.
2. Sound allegation of Telling lie against a narrator in the chain.
Causes of weakness of a narration
There are two basic reasons which cause weakness in a narration.
1. Asnaad (Quality of chain)
It means that may be there is some problem in the quality of chain.
2. Riwaat (Personality of transmitter)
It means that there is some weakness in the personality of transmitter.
Based on Asnaad (chain of narrators), there are five kinds of Hadith e Da’if.
1. Al Mu’allaq
A narration whose chain of narrators is removed from the beginning or full chain is removed.
2. Al Mursal
A chain of narrators in which a Tab’i reports directly from PROPHET PEACE BE UPON HIM.
3. Al Munqat’i
A chain of narrators from which one or more than one narrator is removed or disconnected.
4. Al M’udal
A chain of narrators which removed more two or more than narrators.
5. Al Mudallas
A narrationwhose narrator hides his teacher’s name due to some reason.
Views of Imam Bukhari on Al Mu’allaqaat:
Imam Bukhari didn’t consider Al Mu’allaq as Da’if and mentioned more than two hundred of mu’allqat in his Sahih Bukhari. And this is a specific subject known as Ta’liqaat-ul-Bukhari. He has reported them because he has the Shawahid and tawab’i (external support).
But Imam Muslim didn’t take mu’allaqaat in his book. That is why the scholars of Maghrib (magaharibah) used to prefer Sahi Muslim than Sahi Bukhari.
Based on personality of transmitters, there are ten types of criticism. It is further divided into two types of criticism.
1. Due to memory of transmitters (Zabt).
2. Due to honesty and trustworthiness of a transmitter (‘Adalah tur Riwaat).
Criticism on the memory of transmitters will create 5 types of Da’if hadees:
1.Fuhsh ghalat-ur-rawi.
It means he commits blunders because of weakness of his memory.
2.Kasrto ghaflatihi:
Frequent carelessness in his transmissions.
3. Waham:
It means that the narrator is Confused in his narrations. Because of his confusion he sometimes mixed the narrations or the Chain with each other.
4.Mukhlifah Lis thiqaat: Sometimes he transmits a thing which is against thiqah.
5.Su-u-Hifzihi.
It means that there is a common weakness in the memory of narrator.
There are 5 kinds of criticism on the personality of narrator.
1) Al kazib:
It means the narrator is a liar. This riwayah will be (maud’u). And may be it is not maud’u.
2) Muthim Bil kazib (Matrook):
It means that there is a sound allegation of Telling lie against him.
3) Fisq.
He has committed big sins. Still there is possibility that he is not a liar.
4) Jahalah/Majhool.
It doesn’t mean that the narrator is illiterate. Its means that his life is not very well-known to muhaddiseen. Nobody can comment weather he is trustworthy or not because of his unknown life..
5) Bid’ah.
There is some innovation in the ‘Aqeedah of narrator.
In the first, second and third centuries of Islam, the first Ahl-ul-bid’ah were khawarij.
Views of Imam Bukhari related to Ahl-ul-Bid’ah:
Imam Bukhari has taken 80-100 Ahadith from khawarij and Shias in its Sahi Al Bukhari. That is why Imam Daar-ul-Qutuni criticized Imam Bukhari on it and mentioned that there are Ahl-ul-bid’ah in the chains of narrations of Sahih Al Bukhari. Imam ibn-e-hajar ‘Asqalani has defended Imam Bukhari on these objections made by Imam Daar-al-Qutuni.
Views of Authorities on Hadees e Da’if
Views of Authorities in hadees e Da’if, weather it would accepted or not.
There are three different views on this matter.
1. It would not be accepted. Neither for Laws (ahkaam) nor for acts of Virtues (fadael-ul-Amaal).
This is said to be the mazhab of Imam Bukhari and Imam Muslim. We can go through hundreds of Books on Usul-ul-hadees. This statement was never mentioned by Imam Bukhari or Imam Muslim. This is something assumed by people.
2. Every Da’if hadith would be Acceptable. Even in laws (ahkaam) and Acts of virtues (Fadael e Amaal).
There are a lot of Imams following this point of view but only in one condition that no Sahih Hadees on that particular subject is available.
These Imams are in the favour of this point of view also.
Imam Abu Dawud,
Imam Tirmidhi,
Imam Nisai
Imam ibn e Majah
Ahmad bin Hambal
The great muhaddith, Imam Abdullah bin Ahmad Bin Hambal reports the saying of his father Imam Ahmad bin Hambal that:
“To act upon Hadees e Da’if is better than to follow the views of people or individual.”
Last statement of Imam Ahmad Bin Hambal is mentioned by ALLAMA IBN E TAYMIYYAH
Book: Majm’a Al Fatawa
Volume 18
page 52
.
3. Da’if Hadees would be accepted and would be acted upon in case of acts of virtues (fadael e ‘Amaal) not in Laws (Ahkaam).
The conditions are:
a. weakness shouldn’t be sworn.
b. It should fall under some principle.
c. The Niyyah (intentions) should be that
“MAY BE (NOT SURELY) HOLY PROPHET PEACE BE UPON HIM SAID, INSTRUCTED OR PRACTICED THIS ACT.”
This point of view is practiced by majority of Imams of Hadees like:
1. Imam Abu Haneefah,
2. The Ameer-ul-Momieen in Hadees Imam Sufyan Thori ,
3. Imam Abu Dawud
4. Imam Nisai
5. Imam Tirmidhi
6. Imam Ibn e Majah
7. Imam Sufyan bin ‘Uyinah,
8. Imam Abdur Rahmaan Bin Mahdi,
9. Imam Ahmad Bin Hambal he have both views,
10. Imam Haakim An naishapuri,
11. Imam Ibn e Jauzi in Kitab al Maudu’aat,
12. ALLAMA Ibn e Taymiyyah in book Minhaj as Sunnah,
13. Imam Nawawi,
14. Imam Ibn e Kaseer,
15. Imam Jalal-ud-din suyuti,
16. Imam A’sqalani,
17. Imam Zain-ud-din al ‘Iraqi,
18. Imam Sakhawi,
19. Hafiz Ibn e Hajar Makki,
20. Ibn e Abdul Bar.
IMAMHaakim quotes in his book AL MADKHAL (One of the original books on Usul-ul-hadees),Imam Abdur Rahmaan bin Mahdi (one of the narrators of Sahi Bukhari) that he said.
“This was our practice that, whenever we reported some Ahadith in matter of Sawaab, Punishment, Reward and Acts of virtues (Fadael e ‘Amaal) we weren’t very strict in case of Asaneed (the chains of narrators) and we used to become very lenient and very soft on transmitters in this case. We used to neglect its weakness and accept it.And when there was a matter of Halaal, Haraam or great matters (Ahkaam) then we used to be very strict.”
From: Haakim
Book: Al Madkhal
Tradition number: 11
Then Imam Haakim quotes ImamAhmad bin Hambal that.
“We used to become strict when there was a matter of halaal, haraam and Shari’ah. And if the matter was related to virtues acts (Fadael e ‘Amaal) then we used to become very lenient and soft in case of Asaneed (Chain of narrators).”
From: Haakim
Book: Al Madkhal
Tradition number: 13
Imam Nawawi says in At Taqreeb
“If you see a Hadees Da’if in Asnaad, It never means that its text is Da’if. It means its Sanad is weak.”
Same types of statements were also mentioned by ImamJalal-ud-din Suyuti and many other great Imams of hadees.
Hadith on accepting the Da’if hadees in case of acts of virtues
Hadith number 1
Reported by Anas bin Malik RADI ALLAH TA’ALA ANHUthat
Prophet PEACE BE UPON HIM said
“If anybody performs his duties (fareedah) and he teaches the people the pious acts, he will be regarded as superior to other people like my superiority to other people. If anybody received some hadees (or news) based on virtues acts and that person accepted that narration, he would be rewarded for that even the one who reported was a liar.”
From: Ibn e Abdul Barr al Maliki
Book: Jam’e Bayan Al Ilm
Hadith number: 67
Hadith number 2
Reported by Abu Hurairah RADI ALLAH TA’ALA ANHU that
PROPHET PEACE BE UPON HIM said
“I know those persons who will be receiving a hadees, Somebody transmits my hadees to them. They would say, we don’t accept this hadees. Just go and read Quran.
(Oh my Ummah!) Whatever u hear, if it is a good thing (it is an act of virtue) you may consider it that I might have said it.”
From: Ibn e Majah
hadith number: 21
Hadith number 3
Reported by Abu Hurairah RADI ALLAH TA’ALA ANHU that
PROPEHT PEACHE BE UPON HIM said
“I know those persons who will be receiving a hadees, Somebody transmits my hadees to them. They would say I don’t accept it and put this hadees (in front of me) in comparison of Quran.
(Oh my Ummah!) Whatever you hear if it is a good thing (it is an act of virtue) you may consider it that I might have said it. If anything comes to you based in evil don’t accept it. I never said about evil things.”
From: Ahmad Bin Hambal
Book: Al Musnad
Volume: 2
Page: 367 & 483
ALLAH AND HIS RUSUL PEACE BE UPON HIM KNOWS THE BEST
(Hafiz Wajahat Hussain)
1 comments:
Wonderful work...may Allah always help you and Muhammad SAWW Wa Aale Muhammad SAWW be pleased with you.Keep it up add some more islamic stuff in your blog. Hadith Books
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