Our attitude concerning da’eef (weak) ahaadeeth which speak of good deeds

Abu Sarah

Allahu Akbar
Staff member
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Our attitude concerning da’eef (weak) ahaadeeth which speak of good deeds
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The scholars differed concerning acting upon weak ahaadeeth which encourage righteous deeds. Some of them were of the view that it is permissible to act upon them, subject to certain conditions, and others were of the view that it is not permissible to act upon them.

Al-Haafiz ibn Hajar (may Allaah have mercy on him) summed up the conditions for it to be permissible to act upon a da’eef (weak) ahaadeeth , which are as follows:

1 – It should not be very weak, and one should not act upon a hadeeth which was narrated only by one of the liars or those who are accused of lying, or whose mistakes are serious.

2 – It should mention a good deed for which there is a basis in sharee’ah.

3 – When acting upon it one should not believe that the action is well-founded, rather he should do it on the basis of erring on the side of caution.

Acting upon a weak hadeeth does not mean that we believe it is mustahabb to do an act of worship simply because a da’eef hadeeth has been narrated concerning it. None of the scholars has said such a thing – as we shall see from the words of Shaykh al-Islam Ibn Taymiyah, below – rather what it means is that if it is proven that a certain act of worship is mustahabb because there is sound (saheeh) shar’i evidence – as in the case of qiyaam al-layl (supererogatory prayers at night), for example – then we find a da’eef hadeeth which speaks of the virtue of qiyaam al-layl, then there is nothing wrong with acting upon this weak hadeeth in that case. What is meant by acting upon it is narrating it in order to encourage people to do this act of worship, in the hope that the one who does it will earn the reward mentioned in the da’eef hadeeth, because acting on the weak hadeeth in this case will not lead to doing something that is forbidden in sharee’ah, such as saying that an act of worship is mustahabb that is not proven in sharee’ah. Rather, if he earns this reward all well and good, otherwise no harm is done.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 1/250:

It is not permissible in Islam to rely on weak ahaadeeth that are neither saheeh nor hasan, but Ahmad ibn Hanbal and other scholars regarded it is permissible to narrate reports concerning righteous deeds which are not known to be proven, so long as they are not known to be lies, on the basis that if an action is known to be prescribed in Islam from shar’i evidence, and there is a hadeeth which is not known to be a lie, it is possible that the reward referred to in that weak hadeeth may be true. None of the imams said that it is permissible to regard something as obligatory or mustahabb on the basis of a weak hadeeth; whoever says that is going against scholarly consensus. It is permissible to narrate reports that are not known to be lies in order to encourage and warn people, but only with regard to matters where it is known that Allaah has encouraged or warned against them on the basis of other evidence the status of whose narrators is not unknown. End quote.

Abu Bakr ibn al-‘Arabi said that it is not permissible to act on the basis of a weak hadeeth at all, whether with regard to virtuous deeds or otherwise… See Tadreeb al-Raawi, 1/252.

This is the view favoured by al-Albaani (may Allaah have mercy on him). See the introduction to Saheeh al-Targheeb wa’l-Tarheeb, 1/47-67.

The saheeh proven reports from the Prophet :saw:(peace and blessings of Allaah be upon him) offer us sufficient evidence that we have no need to act on the basis of weak hadeeths.

The Muslim must strive to find out which ahaadeeth are sound (saheeh) and which are weak (da’eef), and be content to act on the basis of the sound reports.

And Allaah knows best.
 

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Imam Nawawi (RA) similar to Al-Haafiz ibn Hajar (RA) on Weak Ahadeeth?

Asslamo Allaikum Brother,

Masha'Allah, my Allah (SWT) reward you for your work. Can you also relate Imam Nawawi (RA)'s position as I think it is very similar to Al-Haafiz ibn Hajar (RA).

Imam Nawawi (RA) quotes his position in the Sharh of Saheeh Muslim.

Please confirm if you can?

bismallah.gif


Our attitude concerning da’eef (weak) ahaadeeth which speak of good deeds
.......................................................................​

The scholars differed concerning acting upon weak ahaadeeth which encourage righteous deeds. Some of them were of the view that it is permissible to act upon them, subject to certain conditions, and others were of the view that it is not permissible to act upon them.

Al-Haafiz ibn Hajar (may Allaah have mercy on him) summed up the conditions for it to be permissible to act upon a da’eef (weak) hadeeth, which are as follows:

1 – It should not be very weak, and one should not act upon a hadeeth which was narrated only by one of the liars or those who are accused of lying, or whose mistakes are serious.

2 – It should mention a good deed for which there is a basis in sharee’ah.

3 – When acting upon it one should not believe that the action is well-founded, rather he should do it on the basis of erring on the side of caution.

Acting upon a weak hadeeth does not mean that we believe it is mustahabb to do an act of worship simply because a da’eef hadeeth has been narrated concerning it. None of the scholars has said such a thing – as we shall see from the words of Shaykh al-Islam Ibn Taymiyah, below – rather what it means is that if it is proven that a certain act of worship is mustahabb because there is sound (saheeh) shar’i evidence – as in the case of qiyaam al-layl (supererogatory prayers at night), for example – then we find a da’eef hadeeth which speaks of the virtue of qiyaam al-layl, then there is nothing wrong with acting upon this weak hadeeth in that case. What is meant by acting upon it is narrating it in order to encourage people to do this act of worship, in the hope that the one who does it will earn the reward mentioned in the da’eef hadeeth, because acting on the weak hadeeth in this case will not lead to doing something that is forbidden in sharee’ah, such as saying that an act of worship is mustahabb that is not proven in sharee’ah. Rather, if he earns this reward all well and good, otherwise no harm is done.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 1/250:

It is not permissible in Islam to rely on weak ahaadeeth that are neither saheeh nor hasan, but Ahmad ibn Hanbal and other scholars regarded it is permissible to narrate reports concerning righteous deeds which are not known to be proven, so long as they are not known to be lies, on the basis that if an action is known to be prescribed in Islam from shar’i evidence, and there is a hadeeth which is not known to be a lie, it is possible that the reward referred to in that weak hadeeth may be true. None of the imams said that it is permissible to regard something as obligatory or mustahabb on the basis of a weak hadeeth; whoever says that is going against scholarly consensus. It is permissible to narrate reports that are not known to be lies in order to encourage and warn people, but only with regard to matters where it is known that Allaah has encouraged or warned against them on the basis of other evidence the status of whose narrators is not unknown. End quote.

Abu Bakr ibn al-‘Arabi said that it is not permissible to act on the basis of a weak hadeeth at all, whether with regard to virtuous deeds or otherwise… See Tadreeb al-Raawi, 1/252.

This is the view favoured by al-Albaani (may Allaah have mercy on him). See the introduction to Saheeh al-Targheeb wa’l-Tarheeb, 1/47-67.

The saheeh proven reports from the Prophet :saw:(peace and blessings of Allaah be upon him) offer us sufficient evidence that we have no need to act on the basis of weak hadeeths.

The Muslim must strive to find out which ahaadeeth are sound (saheeh) and which are weak (da’eef), and be content to act on the basis of the sound reports.

And Allaah knows best.
 

Abu Sarah

Allahu Akbar
Staff member
Asslamo Allaikum Brother,

Masha'Allah, my Allah (SWT) reward you for your work. Can you also relate Imam Nawawi (RA)'s position as I think it is very similar to Al-Haafiz ibn Hajar (RA).

Imam Nawawi (RA) quotes his position in the Sharh of Saheeh Muslim.

Please confirm if you can?

wa Alaykum Assalam,

bark Allah feek n may Allah Reward All us paradise n All us meet there..

i don't know Akhi, But as u know al-Haafiz Ibn Hajar al-‘Asqallaani (RA). confrim what Imam Nawawi (RA) saied in many cases..but the Qutoes Here by Al-Haafiz ibn Hajar (RA)...

i leave u in care of Allah

<wasalam>
 

alkathiri

As-Shafaa'i(Brother)
:salam2:

How about Imam Nawawi position of weak hadith same as Shaykh Al Banii??? Well , who should i believe , Imam Nawawi or Albanii...?

Allah knows best..
 

Abu Sarah

Allahu Akbar
Staff member
:salam2:

How about Imam Nawawi position of weak hadith same as Shaykh Al Banii??? Well , who should i believe , Imam Nawawi or Albanii...?

Allah knows best..

Wa Alaykum Assalam ,

Brother in islam..

1st: u should learn the principles of the science of hadeeth. :)


It should be noted that when the scholars rule that a specific hadeeth is sound or weak, that may refer to a specific isnaad, and does not refer to the hadeeth with all its isnaads. For example, a scholar may judge one of the isnaads to be weak, then elsewhere he may judge another isnaad of the same hadeeth to be sound. This is not a contradiction, rather it is based on a difference in the isnaads in same hadeeth. This is what happened in the case of Shaykh al-Albaani when he spoke about the same hadeeth

That is not a contradiction; rather it is in accordance with the principles of the science of hadeeth.

The Muslim has to follow the truth as it appears to him after researching and striving to find out what is correct (ijtihaad). If he is not able to engage in ijtihaad, then it is sufficient for him to follow well known scholars whose knowledge he trusts and who are trustworthy, and he should not pay any attention to anyone else. This includes matters of hadeeth and fiqh

i leave u in care of Allah

<wasalam>
 

alkathiri

As-Shafaa'i(Brother)
Wa Alaykum Assalam ,

Brother in islam..

1st: u should learn the principles of the science of hadeeth. :)


It should be noted that when the scholars rule that a specific hadeeth is sound or weak, that may refer to a specific isnaad, and does not refer to the hadeeth with all its isnaads. For example, a scholar may judge one of the isnaads to be weak, then elsewhere he may judge another isnaad of the same hadeeth to be sound. This is not a contradiction, rather it is based on a difference in the isnaads in same hadeeth. This is what happened in the case of Shaykh al-Albaani when he spoke about the same hadeeth

That is not a contradiction; rather it is in accordance with the principles of the science of hadeeth.

The Muslim has to follow the truth as it appears to him after researching and striving to find out what is correct (ijtihaad). If he is not able to engage in ijtihaad, then it is sufficient for him to follow well known scholars whose knowledge he trusts and who are trustworthy, and he should not pay any attention to anyone else. This includes matters of hadeeth and fiqh

i leave u in care of Allah

<wasalam>


:salam2:

My akhi in islam
Okay ..i understand there might be a difference in opinion... But isnt All hadith written by Imam muslim and Bukhari(RA) saheeh....

Suppose a shaykh has a different opinion or say a hadith by Imam muslim and Bukhari(RA) is weak ,We should neglect the shaykh and follow Imam muslim and Bukhari(RA) ?? In addition , these 2 imams came way before this shaykh...Does this mean the shaykh can be trusted?? Doesnt this put the shaykh teaching at stake.... Shouldnt we neglect this shaykh?
 

Abu Sarah

Allahu Akbar
Staff member
:salam2:

My akhi in islam
Okay ..i understand there might be a difference in opinion... But isnt All hadith written by Imam muslim and Bukhari(RA) saheeh....

Suppose a shaykh has a different opinion or say a hadith by Imam muslim and Bukhari(RA) is weak ,We should neglect the shaykh and follow Imam muslim and Bukhari(RA) ?? In addition , these 2 imams came way before this shaykh...Does this mean the shaykh can be trusted?? Doesnt this put the shaykh teaching at stake.... Shouldnt we neglect this shaykh?

Wa Alaykum Assalam

brother in islam,

1st of All u should know that : about al-Bukhaari and Muslim

Imam al-Nawawi (may Allaah have mercy on him) said in his introduction to Sharh Muslim (1/14): “The scholars (may Allaah have mercy on them) are agreed that the most sound of books after the Qur’aan are the two Saheehs of al-Bukhaari and Muslim, which were accepted by the ummah. The book of al-Bukhaari is the more sound and the more beneficial of the two.”


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but when the scholars of the science of hadeeth judge on hadeeth they keep in there mind , (text), isnad (chain of reporters), and taraf (the part, or the beginning sentence, of the text which refers to the sayings, actions or characteristics of the Prophet (PBUH), or his concurrence with others action). The authenticity of the hadith depends on the reliability of its reporters, and the linkage among them

and It is difficult to compare the number of reports and the number of narrators, because one hadeeth may have been transmitted by a number of narrators, just as one narrator may have transmitted a number of ahaadeeth.

The view that there are no da’eef (weak) reports is not correct, because the position of the narrator and his status with regard to his character, precision and memory, has a great impact on the ruling on his reports.

here some examples of that.

1 – The hadeeth “Recite Ya-Seen over your dead.” This was narrated by Abu Dawood and Ibn Maajah, via Sulaymaan al-Taymi from Abu ‘Uthmaan from his father from Ma’qil ibn Yassaar.

This hadeeth is da’eef because the identity of Abu ‘Uthmaan and his father are not known. See Irwa’ al-Ghaleel, 3/150, no. 688.

2 – The hadeeth “No child should be separated from his mother.” This was narrated by al-Bayhaqi, from the hadeeth of Husayn ibn ‘Abd-Allaah ibn Damrah from his father from his grandfather. Al-Nawawi (may Allaah have mercy on him) said: “This is a da’eef hadeeth, and there is consensus that Husayn ibn ‘Abd-Allaah is da’eef.” (al-Majmoo’, 9/445).

These ahaadeeth are da’eef because their narrators are da’eef.

It may also be the case that the isnaad is da’eef but the hadeeth itself is saheeh because it is narrated through another chain which is saheeh.

Or the isnaad may be saheeh, but the text is da’eef, because of some fault in it.

This is a vast field of knowledge which requires study and experience.

<wasalam>
 

alkathiri

As-Shafaa'i(Brother)
:salam2:




Hadith: "You will rise with shining foreheads and shining hands and feet on the Day of Judgement by completing Wudhu properly. . . . . . . ." [Muslim no. 246].
Someone claims it is DAEEF in "Daeef al-Jami wa Ziyadatuh, 2/14 no. 1425." Although it has been narrated by Muslim from Abu Hurayra (Allah be pleased with him)!!

How do u prove this?
 
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