Weak Ahadeeth: Rulings And Precautions

Umm Sulaim
Umm Sulaims Thoughts
1/10/2013 Safar 28, 1434

2013

Weak Ahadeeth: Rulings Introduction In writing and speeches throughout the centuries of Islam, weak Ahadeeth have been used to express or support a point often without the mention of the weakness of the Ahadeeth. This piece of work studies the use of weak Ahadeeth and precautions to be observed in such situations.

Caution against Attribution of Lies to the Messenger of Allah

Several Ahadeeth accentuate the gravity of attributing false words to the Messenger of Allah. A number of these Ahadeeth are cited below:

Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of the children of Israel, for it is not sinful to do so. However, whoever attributes a lie to me intentionally, will surely take his place in Hell.1

Verily, one of the worst lies is to ... attribute to me what I have not said.2 Beware of the Hadeeth related on my authority, except of what you are knowledgeable.3

Do not tell a lie against me for whoever tells a lie against me will
1 2

Bukhari. Vol. 4, Bk. 56, Num. 667 Bukhari. Vol. 4, Bk. 56, Num. 712 3 Zarabozo. Pg 100. At-Tirmidhi, Ahmad and Ibn Abu Shayba

Weak Ahadeeth: Rulings surely enter Hell.4

Whoever lies against me let him occupy his seat in Hellfire.5 Whoever ascribes to me what I have not said let him occupy his seat in Hell-fire.6

Abdullah bin Az-Zubair said: I said to my father, I do not hear any narration (Hadeeth) of Allahs Messenger from you as I hear (his narrations) from so and so? Az-Zubair replied, I was always with him (the

Prophet) and I heard him saying, Whoever says a lie against me let him occupy his seat in Hell.7

Anas Ibn Malik admitted: The fact which stops me from narrating a great number of Ahadeeth to you is that the Prophet said: Whoever tells a lie against me intentionally, let him occupy his seat in Hell-fire.8

4 5

Bukhari. Vol. 1, Bk. 3, Num. 106 Bukhari. Vol. 1, Bk. 3, Num. 110 6 Bukhari. Vol. 1, Bk. 3, Num. 109 7 Bukhari. Vol. 1, Bk. 3, Num. 107 8 Bukhari. Vol. 1, Bk. 3, Num. 108

Weak Ahadeeth: Rulings

It is clear from the experiences of and precautionary measures observed by the Companions of the Prophet that one has to narrate precisely what the Messenger of Allah taught. The intention of the individual is not an excuse to throw caution to the winds.

The Companions had the utmost respect for the Prophet, had the purest of intentions, and were truthful, yet they exercised extra caution in order not to attribute to the Messenger of Allah what the Prophet has not said.

The Meanings and Explanation of Intentionally Intentionally, as used in the preceding Ahadeeth has two meanings:

Deliberately lying; awareness that ones words are false.

Uttering with good intentions words which turn out to be false.

Obviously, the first is not a description of any of the Companions. The second meaning of intentionally is more weighty and applies to goodnatured individuals as a caveat against making unverified statements.

Explaining the implications of intentionally and mistakenly attributing

Weak Ahadeeth: Rulings

words to the Messenger of Allah, Adh-Dhahabi (Zarabozo, pg 100) opined:

This threat is for the one who narrates from is Prophet what he did not say while the preponderance of his thoughts tells him that it was not so.

Everyone who narrate a Hadeeth that he knows is not authentic, must repent or it will destroy him.

Three Positions on the Use of Weak Ahadeeth

The three positions of the Ulema on the application of Weak Ahadeeth9 These positions fall under the use of weak Ahadeeth 1. Freely 2. With conditions 3. Under no circumstances

Zarabozo, J. pg 81

Weak Ahadeeth: Rulings

I.

The Free Use of Weak Ahadeeth

The Scholars who hold this view include Imam Ahmad Ibn Hanbal, his student Abu Dawood, Imams Malik, Abu Haneefah and Ash-Shafii.

Although this group of erudite Ulema encouraged the free use of weak Ahadeeth over opinion10, there are two preconditions11 for such unlimited applications of weak Ahadeeth, which are:

a. The Hadeeth should not be that weak, i.e. known liars or rejected individuals must not be in its chain of narrators. It is worth noting that in the early years of Hadeeth literature and scholarship, there were only two division of Hadeeth, namely Saheeh (authentic) and Daeef (weak). While the Saheeh was a body of rock solid Ahadeeth in its wordings, meanings and chain of narrators, the Daeef were of two further subdivisions, acceptable weak Ahadeeth later grouped separately under the name Hasan (good) and completely weak Ahadeeth. There is sufficient evidence that the weak Ahadeeth the Ulema favoured was the Hasan group of then weak Ahadeeth.12 Imam Malik, for instance used a form of weak Ahadeeth, the Mursal Ahadeeth on the veracity and integrity of its
10 11

Imam Ahmads famous statement: A weak Hadeeth is more loved to me than a persons opinion. Zarabozo, J. pg 81 12 Zarabozo, J. pg 84

Weak Ahadeeth: Rulings narrators.13

b. The weak Hadeeth must not be anti-parallel to established Ahadeeth and the Quran and must be the only available proof.

Can this be applied to weak Ahadeeth? The free use of weak Ahadeeth can be reworded to the free use of Hasan Ahadeeth.

II.

The Use of Weak Ahadeeth with Conditions

This position is confirmed by a significant calibre of the Ulema, dating back

to the third century After Hijrah. The conditions connected with the use of weak Ahadeeth as outlined by Ibn Hajr are:

a. The Hadeeth in question must be devoid of any profound weakness in its wordings and chain of narration. b. The Hadeeth is used only as supplementary evidence to support already confirmed Shareeah ruling, i.e. the Hadeeth cannot be used to establish a new practice. c. The Hadeeth can be implemented, in matters concerning mundane affairs and etiquette, with the hope of obtaining a reward from Allah, though not the specific reward expressed in the said Hadeeth.

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Umm Sulaim, The Acceptability of Mursal Ahadeeth

Weak Ahadeeth: Rulings

Two more conditions, a further one attributed to Ibn Hajr and another to Subhi Saalih, a contemporary Scholar, are valid in relation to the implemented of weak Ahadeeth with its conditions.

a. The Hadeeth should not be publicly implemented to avoid causing confusion and misguidance among Muslims. ~> Ibn Hajr. b. The Hadeeth must not contradict authentic evidences, i.e. the Quran and authentic Ahadeeth. ~> Subhi Saalih.

III.

The Complete Discard of Weak Ahadeeth

Several prominent Ulema endorse this position, as a. Authentic Ahadeeth are sufficient. b. There is ample warning against attributing a lie to the Messenger of Allah. c. The weakness of a Hadeeth is sufficient evidence of its uncertainty as a Hadeeth.

Weak Ahadeeth: Rulings

The Correct Position Regarding the Application of Weak Ahadeeth The third position on the use of weak Ahadeeth, the complete discard of the narration and application of weak Ahadeeth is the most sound position based on these statements of the Ulema.

Nothing aids this Religion except certain knowledge. ~> Shaykh Subhi Saalih

I believe that what we have in the way of confirmed Ahadeeth is sufficient and we do not need to resort to weak Ahadeeth, which do not aid us except through conjecture. ~> Shaykh Muhammad Naasir ad-Deen alAlbaani.

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The Correct Position on Quoting a Weak Hadeeth without Mentioning Its Weakness The use of a weak Hadeeth without alerting the audience to its weakness is inaccurate and insincere. Even if the speaker adheres to the first two opinions the free use of weak Ahadeeth and the usage of weak Ahadeeth with some parameters honesty should prompt the speaker to disclose the weakness of the quoted Hadeeth to empower the audience to choose whether to act upon the Hadeeth or not.

Conclusion It is clear from this discussion that the use of weak Ahadeeth in speeches, articles and in everyday interactions should be avoided.

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Bibliography

Ismaeel, Muhammad Ibn. Saheeh al-Bukhari

Umm Sulaim (2012). The Acceptability of Mursal Ahadeeth. http://www.scribd.com/doc/117777612/The-AcceptabilityOf-Mursal-Ahadeeth

Zarabozo, J. (1999) Commentary on the Forty Ahadeeth of AnNawawi. Pdf. Vol. 1. Boulder, CO: Al-Basheer Company for Publications and Translations