6981: How can we tell the saheeh ahaadeeth from the fabricated ones?
I have a question regarding hadith. I know we should follow Muhammad's( ) example but how sure are we that some of the hadith we have today are not corrupt and changed. I am by no means judging the hadith and saying they are wrong. please understand that. it's just that some muslims have told me alot of hadith is changed and bogus. I follow the hadith to the best of my ability. Please help me with any knowledge. thank you.
Praise be to Allaah.
Allaah has guaranteed to protect His religion, which includes preserving His miraculous Book, and preserving the Sunnah of His Prophet which helps us to understand the Qur’aan. Allaah says (interpretation of the meaning):
“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).” [al-Hijr 15:9]
The word Dhikr here includes both the Qur’aan and the Sunnah.
Many people – in the past and at present – have tried to insert weak and fabricated ahaadeeth into the pure sharee’ah and the Prophetic Sunnah. But Allaah has thrown their plots back in their faces and has provided means of protecting His religion. Among these means are the trustworthy and reliable scholars who sifted through the reports and checked their sources, examining the biographies of the narrators and even describing the point at which a narrator began to be confused in his narration, and stating who narrated from him before he became confused and who narrated from him afterwards. They described the journeys of the narrator, which cities he visited and from whom in each city he took reports. They checked many details about each narrator, more than can be listed here. All of this indicates that the religion of this Ummah is protected, no matter how hard our enemies try to plot and play about with the religion and distort it.
Sufyaan al-Thawri said: the angels are the guardians of the heavens and the scholars of hadeeth are the guardians of this world.
Al-Haafiz al-Dhahabi mentioned that Haaroon al-Rasheed was about to execute a zindeeq (heretic), and the zindeeq said: “What are you going to do about the one thousand ahaadeeth I have fabricated?” Al-Rasheed said: “What are you going to do, O enemy of Allaah, about Abu Ishaaq al-Fazaari and ‘Abd-Allaah ibn al-Mubaarak, who will sift through those ahaadeeth and examine them letter by letter?”
The seeker of knowledge can find out about the fabricated (mawdoo’) and weak (da’eef) ahaadeeth very easily, by looking at the isnaads or chains of narrators, and finding out about the people mentioned there in the “books of men” i.e., narrators (kutub al-rijaal) and the books which state which narrators are sound or otherwise (kutab al-jarh wa’l-ta’deel).
Many scholars have compiled these fabricated and weak ahaadeeth in books devoted solely to these type of reports, so that it is easy to find out about them – then one can beware of them and warn others about them. These books include al-‘Ilal al-Mutanaahiyah by Ibn al-Jawzi, al-Manaar al-Muneef by Ibn al-Qayyim,al-La’aali’ al-Masnoo’ah fi’l-Ahaadeeth al-Mawdoo’ah by al-Suyooti, al-Fawaa’id al-Majmoo’ah by al-Shawkaani, al-Asraar al-Marfoo’ah fi’l-Ahaadeeth al-Mawdoo’ah by Ibn ‘Arraaq, and Da’eef al-Jaami’ al-Sagheer and Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah, both by Shaykh al-Albaani, may Allaah have mercy on him.
The fact that the brother has heard about weak and fabricated ahaadeeth indicates that he is making the distinction – praise be to Allaah – between what is saheeh and what is not. This is by the grace of Allaah, and is a sign that Allaah is protecting this sharee’ah, as we mentioned above.
We advise our brother to read the “books of men” i.e., narrators (kutub al-rijaal), the books which state which narrators are sound or otherwise (kutab al-jarh wa’l-ta’deel) and the books of the science of hadeeth (kutub mustalah al-hadeeth), so that he can learn the extent of the efforts made by the scholars in the service of the Sunnah.
And Allaah is the source of strength.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
It is a shame that the author of that article doesn't make a distinction between weak and fabricated chains of narration.
Because if he did his view might count for something.
(Yeah I find islamqa sight very unreliable and giving false assurances)
"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.
i dont know if your acting ignorant cause in the other thread i posted this, you and your sellout sheikh use weak hadith which are confirmed fabricated by the 4 imams and classsical scholars and you find islamqa unreliable
44877: Our attitude concerning da’eef (weak) ahaadeeth which speak of good deeds
What is the attitude of the scholars concerning a hadeeth whose isnaad is da’eef (weak), but whose text encourages a righteous deed or a du’aa’? Please respond.
Praise be to Allaah.
The scholars differed concerning acting upon weak ahaadeeth which encourage righteous deeds. Some of them were of the view that it is permissible to act upon them, subject to certain conditions, and others were of the view that it is not permissible to act upon them.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) summed up the conditions for it to be permissible to act upon a saheeh hadeeth, which are as follows:
1 – It should not be very weak, and one should not act upon a hadeeth which was narrated only by one of the liars or those who are accused of lying, or whose mistakes are serious.
2 – It should mention a good deed for which there is a basis in sharee’ah.
3 – When acting upon it one should not believe that the action is well-founded, rather he should do it on the basis of erring on the side of caution.
Acting upon a weak hadeeth does not mean that we believe it is mustahabb to do an act of worship simply because a da’eef hadeeth has been narrated concerning it. None of the scholars has said such a thing – as we shall see from the words of Shaykh al-Islam Ibn Taymiyah, below – rather what it means is that if it is proven that a certain act of worship is mustahabb because there is sound (saheeh) shar’i evidence – as in the case of qiyaam al-layl (supererogatory prayers at night), for example – then we find a da’eef hadeeth which speaks of the virtue of qiyaam al-layl, then there is nothing wrong with acting upon this weak hadeeth in that case. What is meant by acting upon it is narrating it in order to encourage people to do this act of worship, in the hope that the one who does it will earn the reward mentioned in the da’eef hadeeth, because acting on the weak hadeeth in this case will not lead to doing something that is forbidden in sharee’ah, such as saying that an act of worship is mustahabb that is not proven in sharee’ah. Rather, if he earns this reward all well and good, otherwise no harm is done.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 1/250:
It is not permissible in Islam to rely on weak ahaadeeth that are neither saheeh nor hasan, but Ahmad ibn Hanbal and other scholars regarded it is permissible to narrate reports concerning righteous deeds which are not known to be proven, so long as they are not known to be lies, on the basis that if an action is known to be prescribed in Islam from shar’i evidence, and there is a hadeeth which is not known to be a lie, it is possible that the reward referred to in that weak hadeeth may be true. None of the imams said that it is permissible to regard something as obligatory or mustahabb on the basis of a weak hadeeth; whoever says that is going against scholarly consensus. It is permissible to narrate reports that are not known to be lies in order to encourage and warn people, but only with regard to matters where it is known that Allaah has encouraged or warned against them on the basis of other evidence the status of whose narrators is not unknown. End quote.
Abu Bakr ibn al-‘Arabi said that it is not permissible to act on the basis of a weak hadeeth at all, whether with regard to virtuous deeds or otherwise… See Tadreeb al-Raawi, 1/252.
This is the view favoured by al-Albaani (may Allaah have mercy on him). See the introduction to Saheeh al-Targheeb wa’l-Tarheeb, 1/47-67.
The saheeh proven reports from the Prophet (peace and blessings of Allaah be upon him) offer us sufficient evidence that we have no need to act on the basis of weak hadeeths.
The Muslim must strive to find out which ahaadeeth are sound (saheeh) and which are weak (da’eef), and be content to act on the basis of the sound reports.
And Allaah knows best.
Islam Q&A
the sheikh is not a sellout like your sheikh is to the kafirs he knows al wala al bara something your sheikh is too spineless to do as he is drinking free expansive juice with george bush
whats the latest order of bush and obama given to your sellout hamza yusuf and for you to follow
I havent read the rest of your reply, but I hope you see the incongruence in this statement.
"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.
Weak confirmed fabricated mean the original narrator had it as weak but later scholars declared it fabricated such as there are hadith known as hasan sahih meaning it was originally hasan later scholars declared sahih
Hasnt hamza yusuf taught you such terms especially since his a expert according to you in turning weak hadith sahih
Once a chain is confirmed fabricated it is no longer weak. Use one or the other otherwise it is an attempt to tar all the other ahadith with a weak chain.
Some of those weak chains would combine to form hasan chains of narration.
I have to say that there is a huge mindset issue here - choosing whether to focus on finding fabrications or on actual ahadith. We have previously had this dicusssion where your view was that you wanted the sunnah to be limited to only the sahih chains of narration, which in the main 6 collections would number less than the number of days that the Prophet
preached Islam - so less than one quote/event a day.
(since you are cutting and pasting from Islam-qa etc, I have decided to limit your posts to these two topics. If people want to read Islamqa they can go to islamqa.)
"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.
no i never said that, i dont know who you are getting me mixed up with my view in hadith was always based on the way of madhab where the imams said hadith must be authentic, if not then weka hadith in the level of hasan can be accepted, as for weak hadith if a scholar can find the chain of narration then it can be accepted if it was from a reliable narrator, but a hadith that is very weak or contains weak narrators then it should be rejected, also if weak hadtih is later declared fabricated and evidence has been given by the muhadith then the weak now must be rejected and viewed as fabricated, my view was also if there is a sahih hadith that contradicts with weak hadith or if sahih hadith contradicts with quran then without doubt its fabricated as quran and sahih hadith are without doubt correct and weak is false as quran and sahih hadith cannot be wrong
as for 6 major hadith book, i never limited hadith to be take from these 6 books, as imam malik muwatta is not one of these 6 hadith book nor is any of the other 4 imams, yet i strongly advised people to take hadith from the 4 imams always, and also other hadith books such as imam nawais is not included in 6 major hadith but we know its reliable, so i dont know who you are getting me mixed up with but i never made those claims, sahih hadith whether from 6 major hadith book or not should always be the ones to choose
hasan hadith should come next, weak hadith the last choice and even on them it depends on the reasoning of it being weak and fabricated ahdith out of the question
as for your comment once confirmed fabricated its no longer weak this is true but sometimes its good to mention the original authenticity with the final verdict as with sufis they tend to follow there scholars instead of the final verdict of classical scholars so original with final verdict of atheticity is given so sufis wont be clueless of the authenticity of hadith, however if i was speaking with a person following correct aqeedah i wont have to do that as they will understand
islamqa view is based on the first 3 generation, but obviously sufis dont follow the first 3 generation they follow the later scholars as thats when there devited beliefs were found
besides since i follow most fatwa of islamqa i think it shouldve given you a basic idea of how my view on hadith will be, it will not be limited to 6 hadith book but hadith being sahih is the main criteria not where the hadith is from, obviously hadith being from certain books makes life easier as everyone knows for example hadith from bukhari is all sahih and muslim but bukhari and muslim dont have all the hadith, there are hadith in tirmidhi and daud which muslim and bukhari dont have
sahih is what matters
in sufis case whatever it is follow again depending what types of sufis you are, if its ibn arabi shirk no problem commit it
https://pbs.twimg.com/media/Bw41N2iCAAAcWcl.jpg:large
mashallah something we agree on brother you
Agreed. There is probably a lot more we agree on.
Like how ludicrous it is that the mainstream media has more or less ignored the killing of up to 2000 people in Nigeria (though the government suggests around 150 killed) over the past week.
"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.
true
What is true what is false is for the heart to decide. The true heart never lies. The sufi will always be the truth and the the truth is with them. The ignorant will always be ignorant until they abandon their pride. It is pride that will ruin us. Humility and respect of the Aulia will reinforce our imaan.