Hafiz Dhahabi and Ibne Hazam Zahiri on weak Hadith Zaeef Hadith

Fuqahaa and Muhaditheen

 a) Hafiz Dhahabi R A has written with regards to Imaam Awzaai R A that he used to take evidence from maqthooaat and the maraaseel of the people of Shaam. ('Seeyar A'alaamun nublaa' vol7 pI 14)

b) Hafiz ibni Munduh R A has written regarding Imaam Abu Dawood R A that he would narrate dhaeef ahaadeeth if nothing else could be found because according to him, a dhaeef hadeeth is stronger then the opinions of men. ('Tadreebur raawie')


 Abu Muhammed "ibnul Hazam Thaahirie R A whose strictness is famous, in 'Muhalaa' (vol3 p61) has quoted the hadeeth of Hasan bin Ali R A regarding reciting Qunoot before ruku. He then writes "Even though this hadeeth is not worthy of citing as proof because I have not found any other hadeeth of Nabi sallallahu alaihi wasallam  in this matter, I prefer it."

Taken from https://archive.org/details/ObjectionOnFazail-E-Amaal-ABasicAnalysisByShaykhAbdullahMaroofi

Usage for Dhaeef Hadith in Ruling Masail Ahkam Fiqh Scholars view

 The usage of dhaeef hadeeth in Ahkaam

 As far as using dhaeef hadceth in ahkaam shariah goes, from the practice of the majority of Fuqahaa and Muhaditheen, it is clear that it can be used. This is on condition that it is not extremely dhaeef. i.e. the chain has no narrator who was accused of lying.

1) If no other proof is found except a dhaeef hadeeth:

 The Hanafi school of thought

 a) Imaam Abu Hanifa R A has said "A dhaeef hadeeth narrated from Rasulullaah sallallahu alaihi wasallam  is better then qiyaas-Shaari anology. Qiyaas is not permissible when a dhaeef hadeeth IS present." ( 'AI-Muhalaa' of ibn" Hazum vol3 p161)

This means that if when only a dhaeef hadeeth is present, then instead of making qiyaas one will practice directly on the dhaeef hadeeth.

 i) The hadeeth where it is mentioned that laughing aloud in salaat nullifies wudhu is dhaeef according to all Muhaditheen, still Imaam Abu Hanifa placed it before qiyaas. (So laughing aloud in salaat nullifies wudhu)

 ii) The hadecth 'the maximum number of days for haidh is ten days" is also dhaeef according to all Muhaditheen, yet it is placed before qiyaas.

 iii) The hadeeth 'There is no mehr less than ten dirhams" is also dhaeef. nevertheless it is practiced upon instead of making qiyaas. ('A 'alaamul muwaqi'een' vol I p31-32)

 b) Muhaqiq Ibnul Humaam says "Istihbaabdesirable- can be substantiated from dhaeef but not from maudhoo" ('Fathull Qadeer' baabun nawaafil vol2 p139)

i) In 'Haashiyatut Tahtawi alal Maraaqiyul Falaah' etc six raqaats after Salaatul Maghrib (Salaatul awaabeen) has been written to be mustahab. The proof given is the hadeeth of Hadhrat Abu Hurairah R A "Whoever performs six raqaats after Maghrib without talking of any evil in between he will receive a reward equivalent to twelve years of i-baadat." Imaarn Tirmidhi narrated this from the chain of Umar bin Abi Khath'am saying this hadeeth of Abu Hurairah R A is ghareeb-rare, I only know it from zaid bin AI-Habbaab from Urnar bin Abi Kath'am. 1maam Bukhaari R A says that Umar is munkarul hadeeth-rejecter of hadith- and extremely dhaeef. Hafiz Dhahabi said in 'Meezaan', "He narrated a munkar hadeeth, "Whoever performs six raqaats after maghrib..... Abu Zur'ah said he is waahin-imaginative.

 ii) When burying a Muslim, while throwing sand to say on the first handful "minha khalaqna kum", " wa fieha nu eidukum" on the second and "wa minha nukhriju kum taaratan ukhraa" on the third was said to be mustahab (tahtawi p21O). The proof given, is the hadeeth of Haakim and Ahmed from Abu Umaamah R A when Nabi sallallahu alaihi wasallam  placed Hadhrat Ume Kulsoom R A in the qabar-gravethereafter Nabi  sallallahu alaihi wasallam; read "minha khalaq ... " and at the end read "bismiIlah, wa fie sabielillah ... ". This hadeeth is extremely dhaeef. Imaam Dhahabi said "it is waahin, because Ali bin zaid is matrook-Ieaves of narrators.

 The Maaliki school of thought

According to Imaam Maalik R A mursal i.e. munqat ahaadeeth-hadith when narrator is left out can be used as proof, which according to majority of muhaditheen is dhaeef. In one of the most reliable maaliki kitaabs 'Nashrul banood ala marrqus su'ood' it is written

 "One learns from Imaam Maalik's substantiation from mursal ahaadeeth that every munqat'ia and mu'adhal hadeeth is proof according to them, because these also fall under the category of mursal. ('At-Ta'areef bi owhaami min qasamas suna" ilas sahee wa dhaeef of Doctor Mahmood Saeed Mamdooh vol2 p63)

The Shaafie school of thought

a) According to Imaarn Shaafie R A a mursal hadeeth is dhaeef but if only that mursal hadeeth is found , it can be cited as proof. Hafiz Sakhaawi R A narrated this in 'Fathul Mugheeth' (vol I p270) on the authority of Maawardi.

b) Hafiz ibn Qayim R A has stated that according to Imaam Shaafie R A a dhaeef hadeeth will be considered before qiyaas.

i) Even though the hadeeth of 'Saydooj' is dhaeef he considered it before making qiyaas.

 ii) The hadeeth on the permissibility of  performing salaat, in the haram of Makkah,

during the makruh times is dhaeef yet it was given preference over qiyaas.

iii) According to one narration, Imaam Shaafie R A gave preference to the hadeeth "Whoever vomits or his nose bleeds, then perform wudhu and continue with your salat" over qiyaas, even though it is dhaeef.

 The Hambali school of thought

a) Iboul Najaar Hambali ~,; in 'Koukabul Muneer' narrated the viewpoint of Imaam Ahmed bin Hambal ~,; "I will not discard a dhaeef hadeeth if there is no proof to oppose it"

 b) Hafiz Harwie R A narraled from Abdullaah bin Ahmed in 'Dhamul kalaam' "I enquired from my father, a certain person has a mas'ala, in the city there is a muhadith who is dhaeef (in one narration it comes, who cannot distinguish between dhaeef and strong ahaadeeth) and a faqeeh, who has a sound opinion and makes qiyaas. Who should he ask? He replied "Do not ask the one who rules on his opinion because a dhaeef hadeeth is better then a strong opinion" ('Dhamul kalalaam' vol2 p I79-180)

 c) Ibn Qudaamah has written in 'Ar-Mughni', a reputable kitaab in hambali fiqh, "it is not a condition for the hadeeth to be sahee in nawaafil and fazaail". He has also written under the mas' ala of silting with 'ihtibaa' during the khutbah that is permissible. as it is nanated from a few sahabah R A but it is better not to do it as it is narrated that Rasulullaah sallallahu alaihi wasallam forbade sitting like this in the khutbah. Even though the hadeeth is dhaeef it is better not to sit in this position. 

What is Hasan Hadith Criteria and Definition Ruling Permissible authenticity Saheeh

A hasan hadeeth has the same conditions as Sahih Hadith that is except the comprehensive ability of the narrator might be dhaeefer then that of a sahee hadeeth. 

The criteria for authentic Sahih Hadith
1) A continuous unbroken chain to Rasulullaah sallallahu alaihi wasallam

 2) The narrator must be trustworthy.

 3) The comprehensive ability of the narrator is faultless.

 4) The hadeeth is free from irregularities.

 5) The hadeeth is free from any deficiencies. That is why a hasan hadeeth is not regarded as sahee nor is it regarded as dhaeef.

There is a form of hasan hadeeth which is actually a dhaeef hadeeth that has increased in strength due to it being narrated via many different chains.

 Those ahaadeeth which are dhaeef are categorized as dhaeef, this has varying levels, the lowest of which is maudhoo-fabricated.

There is no difference In Opinion regarding the permissibility of citing 'a sahee or hasan hadeeth as proof. This can be used as proof in any aspect of Deen.

Saheeh Hadith Definition Criteria for Authenticity of Ahadith What is meaning

In order for a hadeeth to be sahee, five conditions have to be met:

 I)  A continuous unbroken chain to Rasulullaah sallallahu alaihi wasallam

 2) The narrator must be trustworthy.

 3) The comprehensive ability of the narrator is faultless.

 4) The hadeeth is free from irregularities.

 5) The hadeeth is free from any deficiencies.

The Hadith of one Huqub Fazail e Amaal Fabricated Hadith Discussion Allegation answer

 The Quantity of One HUQUB and its Hadith Discussion 

It has been narrated that Rasulullaah sallallahu alaihi wasallam  has said ..that person who delays his salaat until the time of that salaat has passed, thereafter performs his salaat. He will be punished ill Jahanam for a period of one 'huqub' A 'huqub is a period of 80 years, each year is of 360 days and each day is equal to a thousand years.

The reason why I have chosen this hadeeth is that this has been a common target for all critics, in Hadhrat Sheikh's R A lifetime as well as after; many objections have been raised against this hadeeth. After quoting it Hadhrat Sheikh R A himself said,

 "I did not find this hadeeth in any of the hadeeth books that I have, except that it is mentioned in <Majaalisul Abraar', which has been praised by one of our mashaikh-spinual elders, Shah Abdul Aziz Dehlwi R A .

Hadhrat Sheikh R A knew that this will not suffice, that is why, because in the above mentioned hadeeth a severe admonishment has been mentioned for delaying salaat till after its stipulated time, he added:

 "In ‘Tafseer Ibn Katheer' it is mentioned. under the commentary of the verse "Destruction be on those performers of salaah! Who neglect to perform their salaat" from Ibn Abbaas R A  ( which is hukman marfoo'a-conftrmed order) "In Jahanam there is a pit, from which Jahanam itself seeks refuge 400 times a day. This is for those who do so for show from the Ummat of Muhammed sallallahu alaihi wasallam  . he then quotes an extract from 'Quratul ooyoon' from Ibn Abbaas R A that it is the dwelling of those who delay salaat until its time has passed.

 This same theme has been narrated from Sa'ad bin Abi Waqqaas R A marfoo'an (narrated without gap). Haakim and Baihaqi both said that it is sahee mowqoofan. ( narrated realiblywith out gap)

 All of these proofs together make it clear, that a severe punishment in Jahannam has been prepared for those who are negligent in their salaat, reading it after its time has expired, even if one huqub is not explicitly been proven.

That is why, when a few people advised Hadhrat R A  to exclude this hadeeth, Hadhrat R A replied "This incompetent one has still not understood the reason why this hadeeth should be removed" ('Kutube Fazaail par ishkalaat) 

Fabricated Hadith and Contradiction between Quran and Hadith

The unsound claim by Layman on Hadith

A certain person still wrote a very Vicious letter to Hadhrat Sheikh R A stating that this hadeeth is completely fabricated, entirely contradicts the ayats of the Quraan Kareem 

"And your Rabb has said ask of me and I will accept ...  "When my servants ask from Me then indeed i am near,. ," and also against reason, that it creates a poor opinion of Allaah Ta'ala etc.

Hadhrat Sheikhul Hadeeth R A very calmly gave an explanatory reply, 

"You have said there is open contradiction between the Quraan and this hadeeth, whereas to me the thought of it is also impossible. You have stated this hadeeth is fabricated, as yet I have not found any reference stating the same.

" For more detail on this reply please refer to 'Kutub Fazaail Par Ishkaalaat aur unke jawaabaat (p139-154 and p170-184)

(Taken from book Objection on Fazail e Amaal A basic Analysis https://archive.org/details/ObjectionOnFazail-E-Amaal-ABasicAnalysisByShaykhAbdullahMaroofi

Sheikh Tauseefur Rahman Bayan Munazra TABLIGHI JAMAAT FAZAIL E AMAAL

Fazail e Amaal par Waswasa (Niche Level ke Banawati ilzamat) Part 6 (Shaik Abu Yazeed Qurtubi Rh. ka Waqiye) ki Tahqeeq.

Aiteraaz : Tausif Ur Rehman Sahaab Ne Shaik Abu Yazeed Qurtubi Rh. Ke Waqiye Par Aiteraaz Kiya Aur Ilzaam Lagaya Ke Ulama E Deoband Ka Aqeeda Hai Ke Auliya Allah Ko Ilm E Ghaib Hai. (Nauzbillahi Min Zaalik)
Al – Jawaab : Sabse Pehle Shaik Abu Yazeed Qurtubi Rh. Pura Waqiya Mulaaheza Farmaaye
Shaik Abu Yazeed Qurtubi Rh. Farmaate Hai –Maine Yeh Suna Ke Jo Shaks 70,000 Martaba Laailaaha Illahaahu Padhe Usko Dozaq Ki Aag Se Najaat Milegi.
Maine Yeh Sunkar Ek Nisaab Yaani 70,000 Ki Ta’adaad Apni Biwi Ke Liye Padha Aur Kai Nisaab Khud Apne Liye Padhkar Zaakhira E Akhirat Banaaya.Hamaare Paas Naujawaan Rehta Tha.
Jiske Mutalliq Yeh Mashoor Tha Ke Yeh SAHAAB E KASHF Hai.Jannatdozaq Ka Bhi Usko Kashf Hota Hai Mujhe Iski Sehat Me Tard-Dud Tha.Ek Martaba Wo Naujawaan Hamaare Saat Khaane Me Shareek Tha Ke Dafa’atan Usne Ek Cheekh Maari Aur Saans Pholna Laga Aur Kaha Ke “Meri Maa Dozaq Me Jalrahi Hai Uski Halaat Mujhe Nazar Aayi”
Shaik Qurtubi Rh. Kehte Hai Ke Mai Uski Ghabraahat Dekh Raha Tha.Mujhe Khiyaal Aaya Ke Ek Nisaab Uski Maa Ko Bakhash Du Jisse Uski Sach-Chaayi Ka Bhi Mujhe Tajruba Hojayega.Chunaanche Maine Ek Nisaab 70,000 Ka Un Nisaabo Me Se Jo Apne Liye Padhe The Uski Maa Ko Bakhash Diya , Maine Apne Dil Me Chupke Hi Se Bakhsha Tha
Aur Mere Is Padhne Ki Khabar Allah Ke Siwaa Kisi Ko Na Thi Magar Wo Naujawaan Fauran Kehne Laga Ke Chacha Meri Maa Dozaq Ke Azab Se Hataa Di Gayi.
Qurtubi Rh. Kehte Hai Ke Mujhe Is Qisse Se 2 Faide Huwe Ek Toh Us Barkat Ka Jo 70,000 Ki Miqdaar Par Maine Suni Thi Uska Tajruma Huwa Dusra Us Naujawaan Ki Sach-chaai Ka Yaqeen Huwa.
(Fazail E Amaal : Fazail E Zikr : Safa 387 )
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Wazaahat : Is Naujawaan Ladke Ka Waqia Kashf Ke Mutalliq Hai Jaisa Ke Khud Shaikh Ul Hadees Rh. Ne Wazaahat Ki Hai Ke Ke “ Yeh SAHAAB E KASHF Hai”.
Kashf Aur Ilm E Ghaib 2 Alag Alag Baatein Hai Jaisa Ke Humne Wazaahat Ki Hai.
In Dono Ko Khalat Malat Karke Ek Bataana Tausuf Ur Rehman Jaisa Jaahil Maulwiyo Ka Hi Kaam Hai.
Aur Kashf Ko Humne Quran Aur Uski Tafseer Ki Roshni Me Saabit Kiya Hai.
Aur Isi Tarah Kashf Khulfa e Rasheedin se Bhi Saabit hai.
Kashf Ko Ilm Ghaib Kehne Waalo Se Sawaalaat :
1 – Saheeh Bukhari Me Riwayat Hai Ke Uhud Ki Ladaayi Hazrat Anas Bin Nazr Rdh. Ne Hazrat Sa’ad Bin Ma’az Se Kaha Ke “Aye Sa’ad ! Kaha Jaa Rahe Ho.Khuda Ki QasamJANNAT KI KHUSBO UHUD KE PAHARD SE AARAHI HAI. (Saheeh Bukhari : Hadees No 2805)
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Agar Dunya Me Rehte Huwe Jannat Ya Uske Halaat Ka Munkashif (Zaahir) Hona Ilm E Ghaib Hai.
Toh Hazrat Anas Bin Nazr Rdh. Ko Dunya Me Rehte Huwe Jannat Ki Khusbo Aana ,Yeh Bhi Tausuf Ur Rehman Ke Ba-Qaul Ilm E Ghaib Hai.
Note : Hum Ahle Sunnat Wal Jamaat Ka Kehna Hai Ke Dunya Me Rehte Huwa Hazrat Anas Bin Nazr Rdh. Jannat Ki Khushbu Aana , Yeh Kashf Hai. Allah Tala Unpar Jannat Ki Khusbo Zaahir Kardi Hai.
2 – (Hindustaani Jinnaat Ka Imam Ahmed Rh. Ke Daur Me Jannat Ke Paani Ke Zariye Elaaj Karna)
Hazrat Fauzaan Rh. Bayaan Karte Hai Ke
“ Abu Abdullah (Imam Ahmed Rh.) Ko Jab Jail Me Kodo Se Mara Gaya, Toh Kuch Dair Ke Baad Ek Naujawaan Aap Rh. Ke Paas Aaya, Uske Haat Me Ek Shishi Thi, Jisme Mushk Jaisa Khushbo Daar Paani Tha.
(Aur) Teesre Rooz Imam Ahmed Rh. Ke Jism Par Maaro Ke Nishanaat Ubhar Aaye The Aur Saqt Takleef Thi, Us Naujawaan Ne Kaha : Mai Aap Rh. Ko Allah Ki Qasam Dekar Darqaast Karta Hu Ke Mujhe Aap Elaaj Karne Dijiye, Imam Ahmed Rh. Ne Ijaazat Dedi.
Us Naujawaan Ne Aap Rh. Ke Badan Par Paani Bahaaya Aur Usko Mal Diya, Tab hi Dard se Sukoon Milgaya.Jab Darogha e Jail ne Yeh Manzar Dekha, Toh wo Naujawaan ke Peeche Holiya aur Usse Arz Kiya : Usme se Kuch Paani Mujhe bhi Dede, Naujawaan ne Jawaab Diya : Yeh Baat Bilkul durust Nahi hai, Kyunke YEH JANNAT KA PAANI HAI.
Jisko Hindustaan ki Sar-Zameen me Aadam AS ke Baad Utaara Gaya, Mera Talluq Isi Sar-zameen ke Jino se hai.
Yeh Kehkar wo Naujawaab Ghaayab Hogaya aur Daarogha Haanpta Kaanpta Waapis Huwa. (Taqbaat e Hanaabila : Jild 2 : Safa 44-45)
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Sawaal :
Mazkoora Waqiye me Jinn ka Imam Ahmed Rh. ko Nazar Aajaana, Phir Us Jinn ko Jannat ka Paani Milna aur Usse Imam Ahmed Rh. ko Shifa Pa-Jaana, Yeh Sab Ghaib ki Baatein hai.
Aur Agar Jannat ki Naimato aur Uske Halaat ka Zaahir Hona Ilm e Ghaib hai (Jaisa ke Shaik Abu Yazeed Qurtubi Rh. ke Waqiye ko Bayaan Karke, Ghair Muqallideen kehte hai) Toh Phir Musannaf e Tabqaat, Imam Abul Hasan Ibn Abi Ya’ala Rh. aur Isi Tarah Imam Ahmed Rh. ke Bare me Ghair Muqallideen ka Ab kya Mauqoof Hoga ?
Aur Isi Tarah Is Waqia Me Allah Tala Ne Us Naujawaan Ladke Par Bhi Jannat Wa Dozaq Ke Halaat Zaahir Kardiye Hai.
3 –
Aur Yeh Waqia Hazrat Shaik Ul Hadees Rh. Ne Apni Taraf se Nahi Likha, Balke Imam Yafa’i Rh. (Siqa) Ki Kitaab (Rauz Ur Riyaaheen) Se Naql Kiya Hai.
(Rauz ur Riyaaheen : Safa 275-276)
(Rauz ur Riyaaheen Mutarjim : Safa 345)
Scan Page : Rauz ur Riyaaheen
روض الرياحين_Page276
Scan Page : Rauz ur Riyaaheen Mutarjim
Ghair Muqallideen ! Aapne Jo Fatwa Shaik Ul Hadees Rh. Aur Ulama E Deoband Par Lagaya Hai , Kya Aap Hazraat Wahi Fatwa Imam Yafa’i Rh. Par Lagaa Sakte Ho ???
4 –  (Ghair Muqallideen Ahle hadees ke Faziltus-Shaikh Syed Sanaullah Gilaani Rh. ke Waalid e Mohtaram ko Dunya hi me Jannat ki Bashaarat)
Unke bare Likha hai ke
“……. Shah Sahaab Rh. Masjid me Aitekaaf me Bait-gaye, Din aur Raatein Guzarne Lagi aur Jab Ramzaan ul Mubarak ki Aakhri Raatein Aagayi.
Ek Raat Namaz e Taraveh se Faraaghat ke Baad Hum Apne Khaimo me Chale, Ghaliban Yeh Aakhri Taaq Raat ka Waqiya hai Maine Muta’aliqeen (Rishtedaar) Hazraat ko Tamaam Raat Be-daar Rehne ki Talqeen ki aur Apne Khaime me Chala Gaya, Jab Raat Aadhi se Zyaada Beet Gayi Toh Aksar Aaitekaaf Waale Apne Apne Khaimo me Sogaye ke Achaanak Light Chali Gayi, Abhi Light Gayi Huwi Thi ke Mai Apne Khaime Jaag Raha tha, ke
Masjid me Ek Nuraani Noor se Buqe Noor(Noor ki Rooshni Bangayi)  aur Awaaz Aayi Barakallah Shah Jannati hai, Maine Yeh Awaaz Sunli (aur) Bada Hairaan Huwa, Saat hi Baher Nikla, Dekha Toh Baher Koi Na Tha…………..” (Ulama e Ahlehadees ka Zauq e Tawassuf : Safa 57-58)
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Sawaal : Ahle Hadees Bhaiyo ! Dunya me Rehte Huwe Aapke Apne Maulwi ko Jannat ki Basharat Milgayi, Toh Ab Aap Isko Ilm e Ghaib Kahoge ya Ilhaam ?
5 –
Mazeed Arz Karde Ke Yeh 70 ,000 Martaba Kalima Ka Nusqa Nawaab Siddiq Hasan Khan Ne bhi Kitaab Ut Ta’awizaat : Safa 122 Old Edition Par Naql Kiya Hai.
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Toh Unpar Kya Fatwa Hoga ?
Barhaal Hamaara Toh Yahi Nazariya hai ke Shaikh Abu Yazeed Qurtubi Rh. ki Waqiye me Us Ladke ko Kashf ke Zariye se Allah tala ne Uspar Jannat ke Halaat uspar Khol Diye hai.
aur Humne Ba-taur e Namuna (Examples) Upar Waqiyaat Zikr Kiye hai Jinme Ghaib ki Baatein Zaahir Hone ka Zikr hai.
Ab Hume Ghair Muqallideen ke Jawaabaat ka Intezaar Rahega.

.وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ