Few principle of Hadiths

[Noori]

 

Few principle of Hadiths

 

1. Regarding the chains of Hadith, there are many categories. Here we discuss only three,

 

Sahih (sound) - This is a Hadith which has the following 4 qualities,

 

Its chain of narrators is mutasil (i.e. all narrators are mentioned in their respective places from the Holy Prophet (Sallal Laahu Alayhi Wasallam) to the compiler of the Hadith book.

 

All its narrators possess the highest category of taqwa and piety. None of them is a fasiq or someone whose life is obscured.

 

The memory of the narrators is very strong and not hindered by old age or weakness.

 

The Hadith is not shaaz (i.e. contrary to the Mash'hoor Ahadith, a higher category of Hadith)

 

Hassan - This type of Hadith has a narrator who does not completely possess the rare qualities mentioned above. In other words, his piety or memory does not have this type of superiority.

 

Zaeef (weak) - This Hadith has a narrator who either does not have a strong memory or is not virtuous.

 

2. The first two types of Hadith (Sahih and Hassan) are credible in rulings (akhaam) and excellence (fadhaail). A weak (Zaeef) Hadith is only reliable in excellence, not in rulings (permissibility or prohibition will not be proven by it. Yes, good deeds or 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 Gair-Muqallids). The Muhadditheen have kept its rank less than the first two merely for the sake of caution.

 

3. If a weak Hadith becomes a Hassan Hadith for some reason, it also becomes completely credible, with both excellence and rulings being able to be proven from it.

 

4. A weak narration sometimes becomes Hassan in the following situations,

 

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 Hassan. - Mirqaat, Mauzuaat al Kabeer, Shaami, Introduction to Mishkaat by Shaykh Abd’al Haqq (RadiAllahu Anhu), Risaala Usool al Hadith by Imaam Jurjaani (RadiAllahu Anhu).

 

The practice of the true Ulama also causes a weak Hadith to become Hassan. Thus, if the learned Ulama of the Deen begin to practice on a weak Hadith, it does not remain so, but becomes Hassan. It was for this reason that Imam Tirmidhi (RadiAllahu Anhu) once said, "Although this Hadith is Ghareeb or weak (Zaeef), the learned practice it."

 

This saying of Imam Tirmidhi (RadiAllahu Anhu) doesn't mean that this Hadith is weak and unworthy of practice and that the Ulama of Islam have practiced on it out of ignorance or have become astray. No. It means that the Hadith is weak with regards to its narrators, but through the practice of Ulama, it has been strengthened. Through the experience of the Ulama and inspiration (Kashf) of the friends of Allah (Awliya), a weak Hadith can become strong. Shaykh Muhayuddin ibn Arabi (RadiAllahu Anhu) 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 this point, Shaykh Ibn Arabi (RadiAllahu Anhu) had already recited the Kalima Tayyiba 70,000 times, so (in his heart) he passed on the recital of the Kalima Shareef to that young man's mother.The man smiled and said, "Now I see my mother in Jannat."Shaykh ibn Arabi (RadiAllahu Anhu) later said,"I understood this Hadith's corectness (Sihat) through the inspiration (Kashf) of this Wali." - Sahihul Bihaari. Qassim Nanautvi has recorded this incident regarding Hadrat Junaid Baghdadi (RadiAllahu Anhu) in his book, Tahzeerun Naas.

 

5. The weakness of the chains of narration (isnad) 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, Hassan in a second and Sahih in the third. This is why Imam Tirmidhi (RadiAllahu Anhu) once said regarding a single Hadith, "This Hadith is Hassan, Sahih and Ghareeb as well")

 

This saying of the Imam can only mean that this Hadith is reported through a few chains: Hassan in the first, Sahih in the second and Ghareeb in the third.

 

6. Also, the weakness doesn't negatively affect the Muhadith or Mujtahid of former times. Therefore, if Imam Bukhari (RadiAllahu Anhu) or Imam Tirmidhi (RadiAllahu Anhu) attained a Hadith as weak (Zaeef) due to a weak narrator being included in it, it is possible for Imam Abu Hanifa (RadiAllahu Anhu) 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 that was attained by Imam Abu Hanifa (RadiAllahu Anhu) as weak. As a result, our Sunni Ulama should bear this in mind. When any Wahabi calls a Hadith "weak", stop him, request the reason of weakness and then clarify whether this was before or after Imam Abu Hanifa (RadiAllahu Anhu)'s time. Insha'Allah, this should silence them. Imam Abu Hanifa's (RadiAllahu Anhu) time is extremely close to the Hole Prophet's (Sallal Laahu Alayhi Wasallam) era. At that time, very few Ahadith were weak. Imam Al Azam (RadiAllahu Anhu) was even a Taba'ee (one who has met at least one Companion of RasulAllah (Sallal Laahu Alayhi Wasallam).

 

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 if weak") is not credible unless they explain the reason of the Hadith's weakness or narrator's defect, because Imams do differ in the reason of weakness. Some deem something to be a defect while others do not. Tadlees, Irsaal, immaturity, being busy in Fiqh, ect. have been accepted as defects for a narrator. However, according to the Hanafi Madhab, none of these reasons qualify. - Noorul-Anwaar, Discussion on Ta'an alal-Hadith).

 

8. When there is a clash between impugnment (Jarh) and placing in order (Tadeel), Tadeel will be accepted, not Jarh. Meaning, if a Muhadith 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 labelled 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 of a Mu'min.

 

9. It should be remembered that if a Hadith is not sound (Sahih), it doesn't mean that it is weak. Thus, if a Muhadith says this about a certain Hadith, "It's not Sahih", it does not necessarily mean that the Hadith is considered weak (there is a possibility of it being classified as Hassan).There are several categories of Hadith between sound and weak. (Sahih and Zaeef)

 

10. The basis of Sahih Ahadith is not Muslim, Bukhari or the rest of the Sihah Sitta (Six Famous books of Hadith). The latter's namesake does not mean that all the Ahadith in these books are Sahih whilst every narration in other books are not. Rather, it means that there are many Sahih Ahadith in them. Our Imaan is on the Holy Prophet (Sallal Laahu Alayhi Wasallam), not on Bukhari, Muslim, etc. Wherever the Hadith of the Holy Prophet (Sallal Laahu Alayhi Wasallam) is found, it is a treasure for us, irrespective of it being found in Bukhari or not. It is really surprising that Ghair-Muqallids label the taqleed of Imam Abu Hanifa (RadiAllahu Anhu) and other Imams as polytheism (shirk) yet blindly bring Imaan on Bukhari and Muslim as if they were making taqleed on these books.

 

11. The accepting of a Hadith without any query by a Faqih Alim is proof of it being strong. Thus, if any Mujathid, Faqhih Alim accepts a weak Hadith, it becomes strong. Imam Waliudeen Tabrezi (RadiAllahu Anhu) the compiler of Mishkaat states, "When I ascribe the Hadith to these Commentators of Hadith (Muhaditheen), it is as if I have attributed it to the Holy Prophet (Sallal Laahu Alayhi Wasallam) himself." - Introduction to Mishkaat

 

From these principles, you have understood that none of the Ahadith which Imam Abu Hanifa (RadiAllahu Anhu) 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.

 

Allah states" Read the amount of Quran which is easy in Salaah." However, a Hadith states, "The salaah of he who does not read Surah Fatiha in it is not done."

 

Visibly, the Hadith contradicts the Ayah. For this reason, the Hadith's meaning is taken that without reciting Surah Fatiha, Salaah is not perfected. Qirat (recitation) is absolutely Fardh in Salaah and reciting Surah Fatiha is Wajib. 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 ayah, "When the Quran is recited, listen attentively and remain silent." - Surah Aaraaf, Verse 204. Here, the Holy Quran orders complete silence, while the muqtadi (person following the Imam in Salaah) is told to recite Surah Fatiha. Thus, we have to conclude that the Quran's command is absolute while the Hadith concerns someone reading Salah alone or addresses the Imam who leads the Salah. The recitation of the Imam is sufficient for the muqtadi. This principle is 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 ayah 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 RasulAllah(Sallal Laahu Alayhi Wasallam). There are examples of this.

 

13. A Hadith proven to have weak narration is Qiyaamah for Ghair-Muqallids because the basis of their madhab is these narrations alone. If a narration becomes weak their ruling is revoked. However, this does not affect the Hanafis, etc. because our proofs are not the 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 (RadiAllahu Anhu) 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 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 mercy and Ghair-Muqallids are His punishment.

 

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