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 1st & how difficult
the conditions were to follow the 2nd 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.”
[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)
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