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A Hadith can be categorized with regards to its
authenticity into basically 4 types, 1) Sahih (authentic), 2) Hasan (sound), 3)
Dha’eef (weak), 4 ) Dha’eef Jiddan (very weak), and 5) Mawdhoo
(fabricated)
The first 2 types can be used as proofs for establishing
the various laws in Shari’ah. The third (weak) can be used (with a few
conditions attached) to establish virtues for any specific deed or person. (This
is accepted by the vast majority of the Muhadditheen).
There are three conditions for the permissibility of
practicing upon a weak Hadith; a) It must not be very weak, b) It must be
regarding something that has already been authentically established to be a part
of Deen, c) One should not have total conviction in its authenticity. The Ulama
have stated that Istihbaab (preference) can be established from a weak Hadith.
(al-Ajwibatul Faadhilah; al-Qawlul Bade; Tadreebur-raawi), and if one practices
upon it, it is hoped that he will receive the reward mentioned therein.
Allaamah Sakhawi (RA) has mentioned in his book ‘al-Qawlul
Badee’ (pg.473), ‘There are 3 views regarding weak narrations, a) It cannot be
accepted at all, b) It will be accepted if there are no other Ahaadith to
substantiate that particular chapter / topic, and c) It will be accepted for
virtues of deeds and not for the various laws in Shari’ah.’ Allaamah Sakhawi
further states, ‘And this (third view) is the view of the majority.’
Moulana Abdul-Hayy Laknawi (RA) further comments regarding
the credibility of these 3 views in his book, ‘al-Ajwibatul Faadhilah’ (pg.53).
He says regarding the first view, ‘It is a weak view.’ And regarding the second
view, ‘It is an absurd exploitation’. And regarding the third view, ‘It is the
straight path.’
No. 5 (fabrications) cannot be used for anything besides
for the purpose of explaining to somebody it’s classification. It cannot be
quoted in any lecture, book, etc. with the intention of inspiring people through
its contents. Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘He who lies (about
a speech) of mine should prepare his abode in the fire.’ (Bukhari Hadith107)
Hence, the Ulama have deduced that it is Haraam (forbidden)
for one to quote any fabricated Hadith without explicitly mentioning its
fabrication. As for no.4 (very weak, which is also referred to by the words,
‘very unreliable’), because of it being so weak, the Ulama have attached it to
Mawdhoo (fabricated) Ahaadith. So, they share the same law as mentioned above.
(For further reference, see Sharh Nukhbatul Fikar of Haafiz ibn Hajar;
Tadreeburraawiy of Haafiz Suyooti and; Al-Ajwibatul fadhilah of Ml. Abdul Hayy
Laknawiy)
The reason for some Ahaadith being weak, some strong and
some being classified as fabrications is due to the variation in the
credibilities of the narrators in each chain. The task of checking and verifying
the status of each narrator of every Hadith one quotes is quite difficult. Only
those that are equipped with the intricacies of the science of ‘Jarh wal Ta’deel’
are eligible to do so. Others that know the Arabic language and have a brief
understanding of Usool-ul-Hadith (principles of Hadith) are able to read and
check how the Ulama of classical times have graded any particular Hadith,
thereby relying on their classification of a Hadith.
This is practically impossible for anyone who does not
posses any of the above, knowledge of science of ‘Jarh wal Ta’deel’ or the
Arabic language together with a brief understanding of Usool-ul-Hadith (sciences
of Hadith). Hence, the layman as well as others, should be cautious in whatever
he attributes to Rasulullah (Sallallaahu Alayhi Wasallam). The Sahaaba (Radhiallaahu
Anhum) used to turn pale when narrating Ahaadith from Rasulullah (Sallallaahu
Alayhi Wasallam) for the fear of erring and effectively attributing something to
Rasulullah (Sallallaahu Alayhi Wasallam) which he did not mention, as was the
practice of many of the Sahaaba (Radhiallaahu Anhum) namely, Abdullah ibn
Mas’ood (Radhiallaahu Anhu), Anas ibn Maalik (Radhiallaahu Anhu) and others.
But, alas! Nowadays, we quote Hadith upon Hadith without this thought ever
crossing our minds that possibly we have attributed a statement to
Rasulullah (Sallallaahu Alayhi Wasallam) which he did not utter!
As for the authentic books of Ahaadith, the list of those
boks that are authentically attributed to their respective authors will never
stop. When we say ‘authentic compilations’, we mean that the authors of these
compilations are authentic and that the attribution of those compilations to
those particular authors is correct. However, this does not necessitate that
every Hadith therein is authentic, except where the author has stated otherwise.
The possibility of weak narrations being found in some compilations is always
prevalent and undisputed. However, hereunder is a list of some compilations
concerning which the Ulama have stated that all or majority of their narrations
are authentic, without underming the other numerous authentic collections of
Hadith.
Sahih Bukhari, al-Adabul Mufrad (by Imaam Bukhari), Sahih
Muslim, Muwatta Imaam Maalik, Sahih ibn Khuzaymah, Sahih ibn Hibbaan, al-Muntaqa
by Imaam Ibnul Jaaruwd, al-Mukhtaarah by Imaam Dhiyaa-ud-Deen al-Maqdisiy,
Riyaadhul-saaliheen by Imaam Nawawiy, Fourty Ahaadith by Imaam Nawawiy, Part1 of
every chapter of Mishkaat al-Masaabeeh.
and Allah Ta'ala Knows Best
Moulana Muhammad ibn
Moulana Haroon Abbassommar
FACULTY OF SPECIALTY IN HADITH
CHECKED AND APPROVED:
Mufti Ebrahim Desai
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