Brief Discussion on Weak Hadith

Write on the issue of dealing with weak Hadith. The discussion mentions: • the three positions on the application of weak hadeeth • what the correct position is and why• the correct position on quoting weak hadeeth without mentioning their weakness• at least four authentic hadeeth which forbid attributing untrue or unconfirmed hadeeth to the Prophet (sallallaahu alaihi wa sallam) even if the person is not intentionally lying. 

Allah(subhaanahoo wa ta'aala) has perfected Islam for us by preserving the Quran & the Sunnah of the Prophet(sallallaahu alaihi wa sallam). We as Muslims must follow them in order to be rightly guided & in order to understand the explanation of the Quran one has to refer to the Sunnah of the Prophet(sallallaahu alaihi wa sallam) preserved in his Hadith. Allah(subhaanahoo wa ta'aala) has not only protected the Quran till this day but even the Hadith has been protected from any interpolation or change by means of Isnaad & the strict criteria undertaken to record them.

Allah(subhaanahoo wa ta'aala) says in the Quran( meaning of which is):

“Indeed, I have revealed the Reminder, I will, indeed, protect it.”[1]

Weak ( Daeef ) Hadith

One of the categories in which hadith are placed is Daeef or Weak Hadith. These are hadith which do not fulfill either one or more of the 5 conditions set for Sihaah.[2] These hadith are also sub-categorized depending on the level of weakness in regards to Break in the Isnaad or defects pertaining to the narrators. Weak hadith, very weak hadith & fabricated hadith. A weak hadith has minor defects, it may contain narrators with poor memories but may not contain narrators who have been accused of lying.[3]

Opinions Regarding Weak Hadith

The First Opinion

The first opinion is that weak hadith can be used as long as they are not very weak & does not go against the text of any other hadith of a higher level or the text of the Quran. This opinion is attributed to Imam Ahmed & Abu Dawud.

Imam Ahmed said: “A weak hadith is more loved to me than a person’s opinion.”[4]

Imam Ahmed would favor a weak hadith rather than resorting to personal reasoning(Qiyaas). This meant that he would not go for a personal opinion that was contrary to the rulings of the Quran & Sunah. Imam Qayim was of the same opinion & Ibn Hazm pointed out that this was the view of all the Hanafi’s as well.

Nevertheless it is important to note that Imam Ahmed never used very weak or munkar (rejected) hadith or hadith coming from doubtful sources. He used the strong type of weak hadith which were were close to but not to the level of Sahih, these later came to be known as Hasan. Because the category ‘Hasan’ for hadith was coined by Imam Tirmidhi who came after the time of Imam Ahmed.  

Ibn Hajr said that Imam Abu Dawud used weak hadith & not very weak hadith as supporting evidence. In his introduction he even mentioned that if there was any defect present in a hadith he would mention it. Using it as supporting evidence does not imply that these weak narrations are to be acted upon or considered proofs.

The Second Opinion

The Second opinion is that one can use weak hadith if they fulfill certain conditions. They should not be very weak, it should not be used to establish any practice or law which has no basis in the Quran or accepted hadith & the reward promised in the hadith should not be accepted but the deed done on the basis that Allah(subhaanahoo wa ta'aala) will reward us in some form.  The hadith should also not contradict the Quran or accepted hadith.

This is supported on the basis that many scholars support it like Imam Ahmad, Sufyaan Al Thauri, Abdullah Ibn Mubarak etc. They were of the opinion that the forbidden & the allowed should only be decided on the basis of the Quran & accepted hadith.

“When it comes to permissible & forbidden, we are very tough on the chain but when it comes to virtuous acts, we ease up on our own conditions.”[5]

It should again be indicated that at the time of these scholars by weak hadith we are referring to ‘Hasan’ hadith.

As far as the other premise is concerned that these weak hadith can be used to establish the virtue of an act, there is no proof for setting these grounds either. Just like laws are deduced from Quran & acceptable sunnah in the same way virtuousness of an act must be based on the same source as well. There are enough acceptable hadith which tell us about the virtue of an act.

Secondly when we talk about the third condition which states that one should not be expecting the stated reward but the deed being accepted & some form of reward being given, but Muslims should act on the basis of knowledge rather than conjecture.

“Follow my sunnah and the sunnah of the rightly guided caliphs after me. Bite on

firmly to it with your molars. And beware of innovated matters, for every innovation is bid‘ah and every bid‘ah is misguidance.”[6]

Abu Shamaa is of the opinion that it not correct to deduce the virtue of deeds out of weak hadith & that one should clearly state if they are making use of weak hadith otherwise they will be one of the liars as mentioned in the hadith of the Prophet(sallallaahu alaihi wa sallam).

“If someone relates a hadith on my authority & he thinks it is false, he is then one of the liars.”[7]

This second opinion has lead to serious consequences because people are not careful when using these weak narrations, it is not possible for everyone to meet these conditions as not everyone is well versed between the authentic & weak except the very learned. One can only use weak hadith based on this opinion if they are willing to strictly abide by the conditions laid down.

The Third Opinion

The Third opinion is that weak hadith should not be used even if they only deal with the virtue of a deed. This view is supported by scholars such as Abu Zakariya Naisaboori, Yahya Ibn Maeen, Ibn Hazm etc.  The basis for support is that there are enough authentic reports & it is not wise to make use of narrations which are doubtful. Even if all the above laid down conditions are applied the weak hadith will not make any real contribution. Secondly, the Prophet(sallallaahu alaihi wa sallam) has warned us of associating anything to him that he did not say or command us to do.

“Verily, one of the worst lies is to attribute to me what I have not said.”[8]

“ Whoever falsely attributes something to me shall take his seat in the Fire.”[9]

Conclusion

The Companions took utmost care when narrating the hadith of the Prophet(sallallaahu alaihi wa sallam) fearing that they might make mistakes & be punished for falsely attributing. When the scholars say that a hadith is weak & is therefore cannot be linked to be said by the Prophet(sallallaahu alaihi wa sallam) we should not use them. Hadith are graded after being strictly scrutinized under the strict conditions laid down to verify their authenticity.

Al Dhahabi stated, “Everyone who narrates a hadith that he knows is not authentic, must repent to Allah or it will destroy him.”[10]

Shaykh Albani stated, “I believe that what we have in the way of confirmed hadith (meaning sahih & hasan) is sufficient & we do not have to resort to weak hadith.”[11]

This third opinion is the strongest opinion & the safest because we have already seen how weak the basis were to support the 1^st & how difficult the conditions were to follow the 2^nd opinion. Therefore it is the way of the Companions to strictly adhere by what was said by the Prophet(sallallaahu alaihi wa sallam) & not base our deen in any way on weak narrations.

“Verily, the one who lies about me will have a house made for him by Allaah in hell!”[12]

The Prophet (sallallaahu alaihi wa sallam) said: “Let him who was present among you inform those who are absent.”

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[1]  (International)

[2]  (Philips)

[3]  (Zarabozo)

[4]  (M.Zarabozo)

[5]  (Baghdaadi)

[6]  (Ahmad)

[7]  (Shaama)

[8]  (Bukhari, Sahih Bukhari)

[9]  (Bukhari)

[10]  (Al-Dhahabi)

[11]  (Albani)

[12]  (Ahmad, Musnad Ahmad)

Zakaat- A pillar of Islam

Zakaat discussed: a pillar of Islam, evidences for it and how zakaat becomes obligatory on the grazing animal(camel)

Islam is a complete code of life to be followed in the light of the Quran & the Sunnah. From testifying what you believe in to having the correct intentions, Imaan is not complete until we do good deeds & fulfill the obligations. One of the pillars of Islam is to pay the Zakat & it is an obligation on every Muslim who fulfills the conditions. Allah(swt) has instructed us about paying Zakat & establishing the Salah together in 82 places in the Quran.[1]

Hadith of Angel Jibrael

Angel Jibrael said, “O Messenger of Allah tell me about Islam?” The Messenger(pbuh) said “Islam is to testify that there is none worthy of worship except Allah & that Muhammad is the Messenger of Allah, to establish the prayers to pay the zakat, to fast & to make the pilgrimage to the house.” The Angel said, “You have spoken truthfully.”[2]

Zakat

Zakat is the 3^rd pillar of Islam & it is an obligatory act. People who don’t believe in it to be wajib or being an obligation are disbelievers & those who refrain from paying it are to be fought.

Zakat is obligatory on every Free Muslim who has complete ownership of the nisaab.[3]

Allah(swt) says in the Quran:

“And establish prayer and give zakah and bow with those who bow [in worship and obedience].”[4]

Zakat is obligatory on Muslims & not on non-muslims. It is means by which Muslims come closer to their Lord & to show their obedience. He must be free & not a slave & the property should be above a minimum level(Nisaab), the property must be settled & Zakaat is then obligatory on it when 1 lunar year has lapsed.

Zakat- An Obligation on Muslims

 Allaah’s Messenger told Mu‘aath ibn Jabal when he dispatched him to Yemen: “Indeed you will be going to a people from among the People of the Book. When you come to them, you should invite them to bear witness that there is no god worthy of worship besides Allah and thatMuhammad is the Messenger of Allah. If they obey you in that, inform them that Allah has made obligatory on them five prayers in every day and night. If they obey you in that, inform them that  Allah has made obligatory on them charity to be taken from the rich among them and returned to the poor among them”[5]

Zakat has to be paid after ever lunar year lapses & the obligation is not fulfilled by paying it just once in your lifetime.

Allaah’s Messenger(pbuh) said, “He who  performs three things will have the taste of faith: One who worships Allah alone; one believes that there is no god but Allah; and one who pays Zakaah every year on his property…”[6]

Severity of Punishment for Non Payers of Zakat

Allah(swt) has commanded us to pay zakat & also warned us of the severity of the punishment for those who don’t pay it.

Allah’s Messenger(p) said “Every owner of treasure who doesn’t pay its  Zakaat, will have [his hoard] heated in the Hellfire and made into plates, then his sides and forehead will be burned with it until Allaah judges between His slaves on a Day equivalent to fifty thousand years. Then he will see his path leading to either Paradise or Hell.”[7]

Purpose

A Muslim comes closer to Allah(swt) with every good deed that he does. Zakat purifies the wealth & the soul. It allows a Muslim to share the material things that he possesses & releases him from the shackles of materialism, stinginess & miserliness.

One might feel that it decreases his wealth but Allah(swt) blesses it & will reward us manifold in the hereafter.

The Prophet(pbuh) said:

“The wealth does not decrease out of giving in charity.”[8]

“..and establish prayer and give zakah and loan Allah a goodly loan. And whatever good you put forward for yourselves - you will find it with Allah . It is better and greater in reward. And seek forgiveness of Allah . Indeed, Allah is Forgiving and Merciful.”[9]

“..some who believe in Allah and the Last Day and consider what they spend as means of nearness to Allah and of [obtaining] invocations of the Messenger. Unquestionably, it is a means of nearness for them. Allah will admit them to His mercy. Indeed, Allah is Forgiving and Merciful.”[10]

Grazing animals & Livestock

Zakah has been imposed by Allah(swt) on grazing animals & livestock. Livestock includes sheep, camels & cows. But there are conditions that have to be met for Zakah to be applicable:

Conditions

They must be used for producing milk, reproduction as their benefits multiply. They must not be used for toil. They must be grazing livestock that feed on herbage in a field or in a pastureland.[11] Zakah is not applicable on animals that are fed on fodder picked up or purchased most of the time in the year.

Zakah on Camels

If the above conditions are met then Zakah on camels has to be paid. There is no Zakat on them if they are less than 5. Below is a chart that will simplify on the amount to be paid as zakah on camels:

Number of Camels	Zakat to be paid
5-9 camels	1 sheep
10-14 camels	2 sheep
15-19 camels	3 sheep
20-24 camels	4 sheep
25-35 camels	1 yr old she camel or a 2 yr old male camel
36-45 camels	2 yr old she camel
46-60 camels	3 yr old she camel
61-75 camels	4 yr old she camel
76-90 camels	2 she camels both 2 yr old
91-120 camels	2 she camels both 3 yr old
>120	3 she camels both 2 yr old
After 120 onwards, on every 50	1 she camel 3 yr old
After 120 onwards, on every 40	1 she camel 2 yr old
200	4 she camels 3 yr old or 5 she camels 2 yr old

Whoever owes a camel of a certain age but cannot find it, should pay one age level less than it, plus two sheep or twenty dirhams; or if he prefers, he may pay one age level higher than it, and take two sheep or twenty dirhams.

Joint Ownership

If a group of people share the same nisaab (Zakat threshold) of free-grazing, domesticated livestock for an entire Islamic (lunar) year, and their fields for pasture, studs, barns, milk-houses, and water holes are the same, then the decision of their Zakat is as if they were one man. If one of them pays the obligation from his property, the others should reimburse him according to their share, and joint property has no effect except on free-grazing, domesticated livestock.[12]

Conclusion

As a Muslim we must understand that it is important to be prompt with our Zakat payments & we must calculate it correctly. Zakat is obligatory after every year passes by & if Zakat is due from the previous years then we must repent to Allah(swt) & pay this due as soon as possible. May Allah(swt) give us the ability to fulfill all the faraiz & wajibaat, ameen.

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[1]  (Fawzan)

[2]  (Zarabozo)

[3]  (Maqdisi)

[4]  (International)

[5]  (Sahih Al-Bukhari, vol. 2, pp. 333-4, no. 573)

[6]  (Sunan Abu Dawud, vol. 2, p. 413, no. 1577)

[7]  (Sahih Muslim, vol. 2, p. 472, no. 2163)

[8]  (Fawzan D. S.)

[9]  (International, www.Quran.com, (73:20))

[10]  (International, www.Quran.com, (9:99))

[11]  (Fawzan D. S.)

[12]  (Maqdisi M. Q.)

10 Guidelines for the establishment of a successful Islamic Society

Develop 10 guidelines for the establishment of a successful Islamic Society- examinining the Seerah of our Prophet(peace be upon him) in the Madinah Period

In the 14^th year of Prophethood the Prophet(p) migrated to Madinah on Allahs(swt) instructions. It was now becoming more & more difficult for the Muslims to practice their religion in Makkah. The Prophet(p) of Allah & the followers of Islam now needed a peaceful place where they could establish this Deen & to further the Oneness of Allah(swt).

The first thing on arriving in Madinah the Prophet(p) build Masjid Quba. This was the first mosque built after Prophethood descended on the Prophet(p) & was built on piety & righteousness.

“A place of worship which was founded upon duty to Allah from the first day is more worthy that you should stand to pray in it, in which are men who love to purify themselves”[1]

Strong Leader, Guide & Visionary

It was now time for the Prophet of Allah(swt) to erect the pillars of a new society.  Under his vision, guidance & strong leadership people were moved towards contributing & laying down the foundations of this new society.

The Prophet(p) knew that the migration was not easy either for the Emigrants or for the helpers. Many people had also become sick due to an epidemic of Malaria in Madinah. The Prophet(p) consistently encouraged everyone reminding them of the good in the hereafter. The encouragement he provided as a leader encouraged people to move forward & towards building of a healthier society. On this occasion he said:

“Anyone of my Ummah who endures the harshness of Madinah will have me as his intercessor & witness on the day of resurrection, for it will be placed in it by someone who is better than he.”[2]

Building of Masjid Nabwi

The Prophet(p) first moved towards establishing the relationship of the Ummah with Allah(swt). He purchased a piece of land & the Mosque was built there. The Prophet(p) along with the people toiled in the sun to build this mosque. This further encouraged the Muslims to work & sacrifice in the way of their Lord. This mosque was going to be an institution where the Muslims could come & worship together, knowledge would be imparted, a place for complete spiritual & material guidance. This is wherein all the affairs of the Muslims were administered and consultative and executive councils held.[3]

Enmity between the Aus & Khazraj put to an end

The enmity between the Aus & Khazraj was put to an end. They were made to live as neighbours & the separate identities of the two tribes was merged into a single identity & came to be known as the Ansar.

Brotherhood

The Muhajireen had left all their wealth & land and made much sacrifice in order to uphold the Deen of Allah(swt), to be governed completely by the revelation & to seek the true pleasure of their Lord & migrated to Medina. The Prophet(p) knew that it was a difficult time for everyone & so he established bonds of brotherhood between the inhabitants of Makkah (Ansar) & the emigrants (Muhajireen). The Ansar were ready to divide & share everything they had & the Muhajireen did not exploit their brothers either.

This brotherhood dissolved all the tribal based affiliations, enmities, distinctions of race, kindred & elevated the Islamic principle that one can only be better than the other on the basis of his piety & God consciousness. Love, sharing, sacrifice was the main basis of this brotherhood. If this wasn’t the case there would be hatred, jealousy, greed & tribal bias in there society.

The Saheefa- Role of the Muslims in the society

Under the Saheefa Muslims & those who strove alongside with them are united as one, to be against those who seek to spread enmity, a believer should not unjustly kill another believer, a disbeliever should not be supported against another believer, the believers who hold by what is in this document shall not help or give refuge to a criminal etc.

Rights of Neighbours

“He will not enter paradise, whose neighbor is not secure from his wrongful conduct.”

Rights of other believers

“None of you believes till one likes for his brother that which he loves for himself.”[4]

“The believers are like the human body, if one part feels the pain the entire body suffers.”[5]

“A Muslim is the brother of a Muslim, he neither oppresses him nor does he hand him over to another oppressor.”[6]

Justice

If a believer was to be killed with no good reason then this would lead to retribution or unless the heirs would consider it otherwise. The Jews who would follow them shall have aid, help & shall not be injured nor any enemy be aided against them.

Relationship with the Non Muslims

The Prophet(p) did not ignore or overlook the relationship that was to be between the Muslims & the Non Muslim tribes of Arabia. The treaty with the Jews stated clearly that if attacked by a third party each shall come to the help of the other, Muslims & Jews shall hold counsel with the other based on righteousness, neither shall be prejudiced against the other, wronged party would be aided, freedom to profess their religion etc.

Unity

Madinah was to remain sacred for all those who joined the treaty. The Quraish were to be boycotted commercially, each shall help in defending Madinah & in case of disagreement arising between the people then it was to be referred to the Prophet(p).

Peace & Cooperation

The terms in favor of the Non Muslims in the Saheefa & the treaty clearly showed that the Prophet(p) wanted to establish the society on peace, cooperation & justice.

Conclusion

For a successful Islamic society to be established we need a Muslim leader who can guide the people under his leadership. He must understand the needs of his people & rule by the laws of Allah(swt). We need to have mosques where the true Islamic Knowledge has to be imparted in order to spiritually guide the people & where their issues are addressed.

A society has to be rid of racism, bias & enmities. Only then we can move forward & feel the real essence of brotherhood that was felt at that time in Madinah.  The Shariah has to be implemented so that everyone has rights & duties. Islam encourages establishing a society on unity, peace & most importantly justice.

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[1] (www.Quran.com, (9:108))

[2] (Sahih Muslim, Musnad )

[3] (Mubarakpuri)

[4] (Nawawi)

[5] (Muslim)

[6] (Sahih Bukhari, Sahih Muslim)