What is "Da'eef" (Weak) Hadith? And How it becomes "Hasan"?
Daeef (Weak) is a type of Hadith that has a narrator who either doesn't have a strong memory or isn't virtuous.
Weak (Daeef) Hadith is only reliable in excellence, not in rulings
(permissibility or prohibition will not be proven for it. Yes, good
deeds or the prominence of an individual can be).
The result of this is that a weak Hadith is not a lie, false or fabricated (contrary
to the propaganda of Ghair-Muqallids) . The Muhadditheen have kept its
rank less than Sahih and Hasan merely for caution.
If a weak Hadith becomes a Hasan Hadith for some reason, it also becomes
completely credible, with both excellence and rulings able to be proven
from it.
A weak narration sometimes becomes Hasan in the following situations:
1. If it is reported by two or more chains of narration, even if all are
weak. In other words, if a Hadith is reported through a few weak
narrations, it becomes Hasan. (Mirqaat, Mauzuaat-e-Kabeer, Shaami,
Introduction to Mishkaat by Shaikh Abdul-Haqq Radi ALLAHu Ta'ala Anho
Risaala Usool-e-Hadith by Imam Jurjaani Radi ALLAHu Ta'ala Anho).
2. The practice of true Ulama also causes a weak Hadith to become Hasan.
Thus, if the Learned Ulama-e-Deen begin to bring practice on a weak
Hadith, it doesn't remain so, but becomes Hasan. It was for is reason
that Imam Tirrnidhi Radi ALLAHu Ta'ala Anho once said, As this Hadith
is Ghareeb or weak (Daeef), but the learned practice It."
This saying of Imam Tirmidhi Radi ALLAHu Ta'ala Anho doesn't mean that this
Hadith is weak and unworthy of practice and that the Ulama of Islam
have practiced on it out of stupidity or have become astray. No. It
means that the Hadith is weak in regards to its narrators, but through
the practice of Ulama, it has been strengthened.
3. Through the experience of the Ulama and inspiration (Kashf) of the
Friends of Allah SubHanuhu wa Ta'ala (Auliya), a weak Hadith can become
strong. Shaikh Muhayuddin Ibn Arabi Radi ALLAHu Ta'ala Anho knew of a
Hadith,
'The person who recites the Kalima Tayyiba 70,000 times attains forgiveness. "
Once, a young man said to him,
"I see my deceased mother in Jahannam."
At that point, Shaikh Ibn Arabi had already recited the Kaliina Tayyiba
70,000 times, so (in his heart) he passed on the recital of the Kalima
Sharif to that young man's mother. The man smiled and said,
"I now see my mother in Jannat."
Shaikh Ibn Arabi Radi ALLAHu Ta'ala Anho later said,
"I understood this Hadith's correctness (Sehat) through the inspiration (Kashf) of this Wali." (Sahih-ul Bihaari)
4. Qaasim Nanautwi has recorded this incident regarding Hadrat Junaid Baghdadi Radi ALLAHu Ta'ala Anho in his book, Tahzeer-un-Naas.
5. The weakness of the chains of narration (Isnaad) doesn't necessitate
the text of the Hadith to also be weak. Thus, it is possible for a
single Hadith to be weak in one chain, Hasan in a second and Sahih in a
third. This is why Imam Tirmidhi Radi ALLAHu Ta'ala Anho once said
regarding a single Hadith, "This Hadith is Hasan, Sahih and Ghareeb as
well"
This saying of the Imam can only mean that this Hadith is reported through a few chains: Hasan in the first, Sahih in the second
and Ghareeb in the third.
6. Also, the weakness doesn't negatively affect the Muhaddith or Mujtahid of former times. Therefore,
if Imam Bukhari Radi ALLAHu Ta'ala Anho or Imam Tirmidhi Radi ALLAHu
Ta'ala Anho attained a Hadith as weak (Daeef) due to a weak narrator
being included in it, it is possible for Imam Abu Hanifa Radi ALLAHu
Ta'ala Anho to have attained that same Hadith while it had a Sahih
chain of narrators (i.e. in his time, that weak narrator was not a part
of the chain of Hadith). Thus, it wouldn't be easy for a Wahabi to
prove that a Hadith was attained by Imam Abu Hanifa Radi ALLAHu Ta'ala
Anho as weak.
As a result, our Sunni Ulama should bear this in mind. When any Wahabi
calls a Hadith "weak", stop him, request its reason of weakness and
then clarify whether this was before or after Imam Abu Hanifa's Radi
ALLAHu Ta'ala Anho time. Insha-Allah, this will silence them. Imam Abu
Hanifa's Radi ALLAHu Ta'ala Anho time is extremely close to the Holy
Prophet Sallallaho Alaihi wa Sallam's. At that time, very few Ahadith
were weak. Imam Sahib was even a Taba'ee (one who has met at least one
Companion of Rasoolullah Sallallaho Alaihi wa Sallam).
7. Jarah-e-Mubham (ambiguous impugnment) is not worthy of acceptance. In
other words, the mere statement of one who contests a Hadith,
especially Ibn Jauzi, etc. (saying "This Hadith is weak" or "That
narrator is weak") is not credible unless they explain the reason of
the Hadith's weakness or narrator's defect, because Imams differ in the
reasons of weakness. Some deem something to be a defect while others do
not. Tadlees, lrsaal, immaturity, being busy in Fiqh, etc. have been
accepted as defects for a narrator. However, according to the Hanafi
muzhab, none of these reasons qualify. (Noorul-Anwaar. Discussion on
Ta'an alal-Hadith)
8. When there is a clash between impingement (Jarh) and placing in order
(Tadeel), Tadeel will be accepted, not Jarh. Meaning, if a Muhaddith
(Commentator on Hadith) has called a certain narrator weak while
another has called him strong (in a case where his transgression is
seen in some events yet he is still labeled by some as pious and
virtuous), he will be accepted as pious and his narration will not be
considered weak, because piety is the original state ofa Mu'min.
9. It should be remembered that if a Hadith is not sound (Sahih), it doesn't mean it's weak. Thus, if a Muhaddith says
about a certain Hadith, "It's not Sahih", it doesn't necessarily mean
that the Hadith is considered weak (there is a possibility of it being
classified as Hasan). There are several categories of Hadith between
sound and weak (Sahih & Daeef).
10. The basis of Sahih Ahadith is not Muslim, Bukhari or the rest of the Sihah Sita (Six Famous Books of Hadith).
The latter's namesake doesn't mean that all the Ahadith in these books are Sahih whilst every narration in other books aren't.
Rather, it means that there are many Sahih Ahadith in them. Our Imaan is on the
Prophet, not on Bukhari, Muslim, etc. Wherever the Hadith of the Holy
Prophet Sallallaho Alaihi wa Sallam is found, it is a treasure for us
irrespective of whether it is in Bukhari Sharif or not.
It's really surprising that Ghair-Muqallids label the Taqleed of Imam Abu
Hanifa Radi ALLAHu Ta'ala Anho and other Imams as polytheism (shirk)
yet blindly bring Imaan on Bukhari and Muslim as if they were making
Taqleed of these books.
11. The accepting of a Hadith without any query by a Faqih Aalim is proof
of it being strong. Thus, if any Mujtahid, Faqih Aalim accepts a weak
Hadith, it becomes strong. Imam Waliuddin Tabrezi Radi ALLAHu Ta'ala
Anho the compiler of Mishkaat, states, "When I ascribe the Hadith to
these Commentators of Hadith (Muhadditheen) , it is as if I have
attributed it to the Holy Prophet Sallallaho Alaihi wa Sallam himself."
(Introduction to Mishkaat)
From these principles, you have understood that none of the Ahadith which Imam Abu Hanifa Radi ALLAHu
Ta'ala Anho has used as proof can be weak because the Ummah acts upon
them and the Ulama and Fuqahaa have also accepted them. Every Hadith
has been reported by several chains of narration.
12. If a conflict between the Hadith and Quran is seen the Hadith should be interpreted and given a meaning that causes
conformity between the two and the clash to be lifted. Similarly, if
the Ahadith are seemingly conflicting, it is necessary to give a
meaning to them so that the conflict is erased and practice can be made
on all.
Examples of this follow,
AllahSubHanuhu wa Ta'ala states, "Read the amount of the Quran which is easy in
namaaz," However, a Hadith states, "The Salaah of he who doesn't read
Surah Fatiha in it is not done."
Visibly, the Hadith contradicts the ayat. For this reason, the Hadith's meaning is taken that without
reciting Surah Fatiha, Salaah is not perfected. Qirat (recitation) is
absolutely Fardh in namaaz and reciting Surah Fatiha is Waajib. The
conflict is lifted and both the Quran and Hadith have now been acted
upon.
The above Hadith also seems to go against the following ayat, "When the Quran is recited, listen to it attentively and remain silent." (Surah Aaraal, Verse 204)
Here, the Quran orders complete silence, while the muqtadi (person following
the Imam in namaaz) is told to recite Surah Fatiha. Thus, we shall have
to conclude that the Quran's command is absolute while the order of the
Hadith concerns someone reading namaaz alone or is addressing the Imam
who is leading the Salaah. The recitation of the Imam is sufficient for
the muqtadi. This principle is very important.
Also, if any Hadith clashes with a Quranic verse or a stronger Hadith than itself
and there is no way of conformity occurring, the Quranic ayat or
superior Hadith will be given preference and the Hadith will be
regarded as unacceptable for practice (being termed as either
inapplicable (mansookh) or only for the uniqueness of the Holy Prophet
Sallallaho Alaihi wa Sallam). There are examples of this.
13. A Hadith being proven to have weak narration is Qiyaamat for Ghair
Muqallids because the basis of their muzhab is these narrations alone.
If a narration becomes weak, their ruling is revoked. However, this
does not affect Hanafis, etc. because our proofs are not these
narrations but only the verdict of the Imam (the Hadith corroborates
his verdict). Yes, the proof of the Imam is Quran and Hadith, but when
Imam Abu Hanifa Radi ALLAHu Ta'ala Anho attained the Ahadith he issued
verdicts from. They were all sound (i.e. their chains of narration were
not those which are found in Bukhari and Muslim today).
Likewise, if the police throw a criminal in jail, their proof is the judgement of
the judge, not the articles of the government's law. The articles are
the proof of the judge or ruler. This is important to remember. Taqleed
(i.e. following the Four Imams) is Allah’s SubHanuhu wa Ta'ala mercy
and Ghair Muqallids (i.e. those who reject it) are His punishment.
Weak (Daeef) Hadith is only reliable in excellence, not in rulings
(permissibility or prohibition will not be proven for it. Yes, good
deeds or the prominence of an individual can be).
The result of this is that a weak Hadith is not a lie, false or fabricated (contrary
to the propaganda of Ghair-Muqallids) . The Muhadditheen have kept its
rank less than Sahih and Hasan merely for caution.
If a weak Hadith becomes a Hasan Hadith for some reason, it also becomes
completely credible, with both excellence and rulings able to be proven
from it.
A weak narration sometimes becomes Hasan in the following situations:
1. If it is reported by two or more chains of narration, even if all are
weak. In other words, if a Hadith is reported through a few weak
narrations, it becomes Hasan. (Mirqaat, Mauzuaat-e-Kabeer, Shaami,
Introduction to Mishkaat by Shaikh Abdul-Haqq Radi ALLAHu Ta'ala Anho
Risaala Usool-e-Hadith by Imam Jurjaani Radi ALLAHu Ta'ala Anho).
2. The practice of true Ulama also causes a weak Hadith to become Hasan.
Thus, if the Learned Ulama-e-Deen begin to bring practice on a weak
Hadith, it doesn't remain so, but becomes Hasan. It was for is reason
that Imam Tirrnidhi Radi ALLAHu Ta'ala Anho once said, As this Hadith
is Ghareeb or weak (Daeef), but the learned practice It."
This saying of Imam Tirmidhi Radi ALLAHu Ta'ala Anho doesn't mean that this
Hadith is weak and unworthy of practice and that the Ulama of Islam
have practiced on it out of stupidity or have become astray. No. It
means that the Hadith is weak in regards to its narrators, but through
the practice of Ulama, it has been strengthened.
3. Through the experience of the Ulama and inspiration (Kashf) of the
Friends of Allah SubHanuhu wa Ta'ala (Auliya), a weak Hadith can become
strong. Shaikh Muhayuddin Ibn Arabi Radi ALLAHu Ta'ala Anho knew of a
Hadith,
'The person who recites the Kalima Tayyiba 70,000 times attains forgiveness. "
Once, a young man said to him,
"I see my deceased mother in Jahannam."
At that point, Shaikh Ibn Arabi had already recited the Kaliina Tayyiba
70,000 times, so (in his heart) he passed on the recital of the Kalima
Sharif to that young man's mother. The man smiled and said,
"I now see my mother in Jannat."
Shaikh Ibn Arabi Radi ALLAHu Ta'ala Anho later said,
"I understood this Hadith's correctness (Sehat) through the inspiration (Kashf) of this Wali." (Sahih-ul Bihaari)
4. Qaasim Nanautwi has recorded this incident regarding Hadrat Junaid Baghdadi Radi ALLAHu Ta'ala Anho in his book, Tahzeer-un-Naas.
5. The weakness of the chains of narration (Isnaad) doesn't necessitate
the text of the Hadith to also be weak. Thus, it is possible for a
single Hadith to be weak in one chain, Hasan in a second and Sahih in a
third. This is why Imam Tirmidhi Radi ALLAHu Ta'ala Anho once said
regarding a single Hadith, "This Hadith is Hasan, Sahih and Ghareeb as
well"
This saying of the Imam can only mean that this Hadith is reported through a few chains: Hasan in the first, Sahih in the second
and Ghareeb in the third.
6. Also, the weakness doesn't negatively affect the Muhaddith or Mujtahid of former times. Therefore,
if Imam Bukhari Radi ALLAHu Ta'ala Anho or Imam Tirmidhi Radi ALLAHu
Ta'ala Anho attained a Hadith as weak (Daeef) due to a weak narrator
being included in it, it is possible for Imam Abu Hanifa Radi ALLAHu
Ta'ala Anho to have attained that same Hadith while it had a Sahih
chain of narrators (i.e. in his time, that weak narrator was not a part
of the chain of Hadith). Thus, it wouldn't be easy for a Wahabi to
prove that a Hadith was attained by Imam Abu Hanifa Radi ALLAHu Ta'ala
Anho as weak.
As a result, our Sunni Ulama should bear this in mind. When any Wahabi
calls a Hadith "weak", stop him, request its reason of weakness and
then clarify whether this was before or after Imam Abu Hanifa's Radi
ALLAHu Ta'ala Anho time. Insha-Allah, this will silence them. Imam Abu
Hanifa's Radi ALLAHu Ta'ala Anho time is extremely close to the Holy
Prophet Sallallaho Alaihi wa Sallam's. At that time, very few Ahadith
were weak. Imam Sahib was even a Taba'ee (one who has met at least one
Companion of Rasoolullah Sallallaho Alaihi wa Sallam).
7. Jarah-e-Mubham (ambiguous impugnment) is not worthy of acceptance. In
other words, the mere statement of one who contests a Hadith,
especially Ibn Jauzi, etc. (saying "This Hadith is weak" or "That
narrator is weak") is not credible unless they explain the reason of
the Hadith's weakness or narrator's defect, because Imams differ in the
reasons of weakness. Some deem something to be a defect while others do
not. Tadlees, lrsaal, immaturity, being busy in Fiqh, etc. have been
accepted as defects for a narrator. However, according to the Hanafi
muzhab, none of these reasons qualify. (Noorul-Anwaar. Discussion on
Ta'an alal-Hadith)
8. When there is a clash between impingement (Jarh) and placing in order
(Tadeel), Tadeel will be accepted, not Jarh. Meaning, if a Muhaddith
(Commentator on Hadith) has called a certain narrator weak while
another has called him strong (in a case where his transgression is
seen in some events yet he is still labeled by some as pious and
virtuous), he will be accepted as pious and his narration will not be
considered weak, because piety is the original state ofa Mu'min.
9. It should be remembered that if a Hadith is not sound (Sahih), it doesn't mean it's weak. Thus, if a Muhaddith says
about a certain Hadith, "It's not Sahih", it doesn't necessarily mean
that the Hadith is considered weak (there is a possibility of it being
classified as Hasan). There are several categories of Hadith between
sound and weak (Sahih & Daeef).
10. The basis of Sahih Ahadith is not Muslim, Bukhari or the rest of the Sihah Sita (Six Famous Books of Hadith).
The latter's namesake doesn't mean that all the Ahadith in these books are Sahih whilst every narration in other books aren't.
Rather, it means that there are many Sahih Ahadith in them. Our Imaan is on the
Prophet, not on Bukhari, Muslim, etc. Wherever the Hadith of the Holy
Prophet Sallallaho Alaihi wa Sallam is found, it is a treasure for us
irrespective of whether it is in Bukhari Sharif or not.
It's really surprising that Ghair-Muqallids label the Taqleed of Imam Abu
Hanifa Radi ALLAHu Ta'ala Anho and other Imams as polytheism (shirk)
yet blindly bring Imaan on Bukhari and Muslim as if they were making
Taqleed of these books.
11. The accepting of a Hadith without any query by a Faqih Aalim is proof
of it being strong. Thus, if any Mujtahid, Faqih Aalim accepts a weak
Hadith, it becomes strong. Imam Waliuddin Tabrezi Radi ALLAHu Ta'ala
Anho the compiler of Mishkaat, states, "When I ascribe the Hadith to
these Commentators of Hadith (Muhadditheen) , it is as if I have
attributed it to the Holy Prophet Sallallaho Alaihi wa Sallam himself."
(Introduction to Mishkaat)
From these principles, you have understood that none of the Ahadith which Imam Abu Hanifa Radi ALLAHu
Ta'ala Anho has used as proof can be weak because the Ummah acts upon
them and the Ulama and Fuqahaa have also accepted them. Every Hadith
has been reported by several chains of narration.
12. If a conflict between the Hadith and Quran is seen the Hadith should be interpreted and given a meaning that causes
conformity between the two and the clash to be lifted. Similarly, if
the Ahadith are seemingly conflicting, it is necessary to give a
meaning to them so that the conflict is erased and practice can be made
on all.
Examples of this follow,
AllahSubHanuhu wa Ta'ala states, "Read the amount of the Quran which is easy in
namaaz," However, a Hadith states, "The Salaah of he who doesn't read
Surah Fatiha in it is not done."
Visibly, the Hadith contradicts the ayat. For this reason, the Hadith's meaning is taken that without
reciting Surah Fatiha, Salaah is not perfected. Qirat (recitation) is
absolutely Fardh in namaaz and reciting Surah Fatiha is Waajib. The
conflict is lifted and both the Quran and Hadith have now been acted
upon.
The above Hadith also seems to go against the following ayat, "When the Quran is recited, listen to it attentively and remain silent." (Surah Aaraal, Verse 204)
Here, the Quran orders complete silence, while the muqtadi (person following
the Imam in namaaz) is told to recite Surah Fatiha. Thus, we shall have
to conclude that the Quran's command is absolute while the order of the
Hadith concerns someone reading namaaz alone or is addressing the Imam
who is leading the Salaah. The recitation of the Imam is sufficient for
the muqtadi. This principle is very important.
Also, if any Hadith clashes with a Quranic verse or a stronger Hadith than itself
and there is no way of conformity occurring, the Quranic ayat or
superior Hadith will be given preference and the Hadith will be
regarded as unacceptable for practice (being termed as either
inapplicable (mansookh) or only for the uniqueness of the Holy Prophet
Sallallaho Alaihi wa Sallam). There are examples of this.
13. A Hadith being proven to have weak narration is Qiyaamat for Ghair
Muqallids because the basis of their muzhab is these narrations alone.
If a narration becomes weak, their ruling is revoked. However, this
does not affect Hanafis, etc. because our proofs are not these
narrations but only the verdict of the Imam (the Hadith corroborates
his verdict). Yes, the proof of the Imam is Quran and Hadith, but when
Imam Abu Hanifa Radi ALLAHu Ta'ala Anho attained the Ahadith he issued
verdicts from. They were all sound (i.e. their chains of narration were
not those which are found in Bukhari and Muslim today).
Likewise, if the police throw a criminal in jail, their proof is the judgement of
the judge, not the articles of the government's law. The articles are
the proof of the judge or ruler. This is important to remember. Taqleed
(i.e. following the Four Imams) is Allah’s SubHanuhu wa Ta'ala mercy
and Ghair Muqallids (i.e. those who reject it) are His punishment.
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Shah Naqshband on Fellowship
The Imam of the Naqshbandi Order said, "طريقتنا الصحبة والخير في الجمعية - Tariqatuna as-suhbah wa 'l-khayru fi 'l- jam`iyyah" - “Our way is fellowship, and the goodness is in the gathering”.
Definition of Fellowship:
1. The companionship of individuals in a pleasant atmosphere.
2. A close association of friends sharing similar interests.
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TAZKIRA AWLIYA E KASHMIR(R.A.)
Posted by GAAZI AHMAD on February 14, 2012 at 2:28am
Alhamdulillah
Posted by Kaif Hannan on February 13, 2012 at 4:29am
My Aunt just passed away could everyone read Janazah Ghaib for her and dua many thanks...Assalam Alaikun wrwb
Posted by M.A.R on February 12, 2012 at 3:23pm — 9 Comments
TAZKIRA AWLIYA E KASHMIR(R.A.)
Posted by GAAZI AHMAD on February 12, 2012 at 1:05am
Assalam Alaikum, hopefully this video can make a difference!
Posted by M.A.R on February 11, 2012 at 12:33pm
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