This thread is meant to collect weak ahadiith which are widespread among people. The section will point out the scholars who graded the hadith to be weak.
Note a weak hadith does not mean that it is a false hadith. It means that there is a high possibility of an error in it.
The Rightly Guided Caliphs narrated very few hadith out of fear of attributing something to the Messenger of Allaah (sallallaahu alayhi wa sallam) which he had not said.
عرَف الصحابة منزلة السُّنَّة
The Companions recognized the rank of the Sunnah
واحتاطوا في رواية الحديث عن النبي -صلى الله عليه وسلم- خشية الوقوع في الخطأ
And they were careful in narrating hadith from the Prophet (sallallaahu alayhi wa sallam) because they feared making mistakes.
وكان سيدنا عمر شديد الإنكار على مَن أكثر الرواية وكان يأمر بأن يُقِلوا من الرواية
Umar used to severely criticize those who narrated too many narrations and would command them to narrate few narrations
وقد كان المنهج العام عند الصحابة هو: التشدد في رواية الحديث
And the manhaj of the masses of the Companions was severe strictness in regards to narrating hadith.
والتزم جمهور الصحابة في الخلافة الراشدة منهج عمر بن الخطاب -رضي الله عنه- خشية أن يقعوا في الخطأ
And the majority of the Companions adhered to the manhaj of Umar (Allaah is pleased with him), during the khilaafah al-raashidah, fearing that they would fall into (making) mistakes (if they narrated too many hadith)
This was the way of the Companions (may Allaah be pleased with them) who spent their lives with the Messenger of Allaah (sallallaahu alayhi wa sallam).
There is no doubt that there were those Companions (may Allaah be pleased with them) who narrated a lot of hadith. However, they were always very careful.
Today, we have gone so far of the path that we narrate everything we hear and do not even take 1 minute to explain the opinions of the scholars on a given hadith.
We live dangerous lives.
Those who can read Arabic should invest the time to read the following book
منهاج المحدثين في القرن الأول الهجري وحتى عصرنا الحاضر
It is important to inform your audience when you narrate a weak hadith. The rank and sanctity of the Messenger of Allaah (Sallallaahu alayhi wa sallam) is unlike any other.
The best of creation after the Prophets (peace be upon them all) were warned that if they raise their voice over his (sallallaahu alayhi wa sallam) all their deeds would go to waste.
O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not.
[Qur'aan 49:2]
They were not allowed to call out to him (sallallaahu alayi wa sallam) as they did to one another.
Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.
[Qur'aan 24:63]
Lying on him (sallallaahu alayhi wa sallam) is not like lying on anyone else.
Narrated al-Mughira:
I heard the Prophet (sallallaahu alayhi wa sallam) saying, "Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire." I heard the Prophet (sallallaahu alayhi wa sallam) saying, "The deceased who is wailed over is tortured for that wailing."
[Sahih al-Bukhaari]
Imaam Muslim said,
"It Is Sinful To Report Something From A Weak Narrator Without Making Its Weakness Clear: He says in the introduction of his ‘saheeh’: "But they made it incumbent upon themselves to reveal the weaknesses of hadeeth narrators and they gave fatwaa according to that – because of the great danger involved in it, since the narrations about matters of Deen convey allowance (Tahleel) and Prohibition (Tahreem), or orders and things which are forbidden, or encouragement and warning (targheeb wa tarheeb), so if the narrator is not truthful and trustworthy – then someone who narrates from him, knowing that, and does not make his weakness clear to others who do not know him, then he is sinful through that action, deceiving the common Muslims – since he cannot be sure that some of those who hear those narration’s will not use some or all of them, and perhaps they – or most of them – are lies which have no basis. And the authentic narrations form reliable narrators and people of precision are so plentiful that there is no need of the narration of someone who is not reliable"
Introduction Sahih Muslim
It only follows that one exercise extreme caution when narrating hadith and ensure that if they are weak one makes mention of it for the betterment of his own hereafter.
Amazing!
Maybe Allah has decided to be more kind to us in bringing about this apparent justly positive shift in thinking - and hopefully there's a genuine will for the seeking of justice and truth in the above article.
Respectful acknowledgement.
Yes, we can only do our best to be as truthful and informative as possible when conveying beneficial information.
Recently a person posted the following hadith in a group
One day Rasulullah (sallallahu ‘alayhi wasallam) asked Jibril, “Have you ever traveled at full speed?”
Jibril said, “Yes, on four occasions.”
Rasulullah (sallallahu ‘alayhi wasallam) asked, “What were the four occasions?”
Jibril said, “First time was when Ibrahim (‘alayhis salam) was placed in Nimrud’s fire. At the time I was near the Arsh. Allah ordered me to cool the fire. I left the Arsh and descended seven heavens in time.
Second time was when Ibrahim (‘alayhis salam) was about to sacrifice his son Isma’il (‘alayhis salam) in Mina. Allah ordered me to replace his son with a lamb, before Ibrahim (‘alayhis salam) struck with his knife.
Third time was when, the brothers of Yusuf (‘alayhis salam) threw him into the well. Allah ordered me to save Yusuf (‘alayhis salam), I rushed and placed my wing underneath Yusuf (‘alayhis salam) before he reached the bottom of the well.
And the final time was when you, O Rasulullah (sallallahu ‘alayhi wasallam), injured your tooth at the battle of Uhud. Allah Ta’ala ordered me to stop your blood reaching the ground, otherwise no plant or tree would grow, till the end of the world. Hearing this, I rushed and saved your blood with my wings.”
The hadith has no basis. It has no chain. It is not present in any reliable book of hadith. It is wrong to share such a fabricated report.
Below is a weak hadith. The scholars, however, have accepted it and said it is authentic in meaning based on the authentic hadith which are mentioned below it. They have also used this hadith to formulate principles which apply to a number of issues
Narrated Asmar ibn Mudarris:
I came to the Prophet (ﷺ), and took the oath of allegiance to him. He said: If anyone reaches a water which has not been approached before by any Muslim, it belongs to him. The people, therefore, went out running and marking (on the land).
[Sunan Abi Dawud] -
This is a weak hadith but accepted to be authentic in meaning based on the following authentic ahaadith
Narrated `Aisha:
The Prophet (ﷺ) said, "He who cultivates land that does not belong to anybody is more rightful (to own it)." `Urwa said, "`Umar gave the same verdict in his Caliphate."
[Sahih al-Bukhaari]
Narrated Sa'id ibn Zayd:
The Prophet (ﷺ) said: If anyone brings barren land into cultivation, it belongs to him, and the unjust vein has no right.
Principles of Hadith Verification and Acceptance - Siblings Of Ilm
Based on Shaykh Mufti Taqi Usmani’s notes in the introduction to-Dars Tirmidhi-(1/80-86), compiled by Shaykh Waqar Gulam Dastaguir and checked & edited by Mufti Muhammad ibn Adam. The science of hadith deals with both the narrating (riwaya) and deep comprehension (diraya) of Prophetic statements. In the section of deep comprehension, it further divides into-fiqh al-hadith-(understanding…...
While we're on the topic of weak ahadith, it's worth mentioning that the story about Rasulullah (Peace Be Upon Him) visiting an old sick lady who used to throw rubbish on him is completely fabricated.
The version of Rasulullah's (Peace Be Upon Him) last sermon that most people read is also NOT the authentic last sermon, most of it is correct but some of it is pure fabrication, with no origin in the actual last sermon recorded by early Muslims.
While we're on the topic of weak ahadith, it's worth mentioning that the story about Rasulullah (Peace Be Upon Him) visiting an old sick lady who used to throw rubbish on him is completely fabricated.
The version of Rasulullah's (Peace Be Upon Him) last sermon that most people read is also NOT the authentic last sermon, most of it is correct but some of it is pure fabrication, with no origin in the actual last sermon recorded by early Muslims.
How did u got tht its fabricated dear brother. And what if its fabricated i mean what should we do with daeef hadith then
what about this one? "If anyone proudly asserts his descent in the manner of the pre-Islamic people, tell him to bite his father's penis, and do not use a euphemism"
There is no source for the subject, that's how I know it's fabricated. The scholars have said the same thing.
Most scholars agree that daif ahadith are to be rejected.
It will be good to gain briefly frm schlors tht which daeef should be rejected and which not.
Secondly its not good thing to say its daeef to people until u not knw why its daeef.
Cuz saying daeef is only due to 2 reasons one is tht narrator in chain got some issues or the main hadith quoted odd and this second one is which is extremely rare
So sorry to say dear bro i wont accept tht its daeef
قال النبي محمد صلى الله عليه وآله وسلم:*الـحياءُ شُعْبَةٌ مِنَ الاِيِمَانِ*
و قال ايضا:*الحياء لاياتى الا بخير
و قال ايضا:*اذا لم تستحي،فاصنع ما شئت*
It will be good to gain briefly frm schlors tht which daeef should be rejected and which not.
Secondly its not good thing to say its daeef to people until u not knw why its daeef.
Cuz saying daeef is only due to 2 reasons one is tht narrator in chain got some issues or the main hadith quoted odd and this second one is which is extremely rare
So sorry to say dear bro i wont accept tht its daeef
Daif ahadith are to be rejected as per most scholars, but some say they can be accepted if they meet certain criteria, e.g have multiple isnad's. When it comes to daif ahadith, one should deal with them on a case by case basis rather than lumping them all into one pile.
If the majority of the muhaddithin agree that a hadith is daif, then we can say it's daif. It's only if you disagree with ahlus sunnah wal jama'ah that you would have to give your reasons why.
I never said that the version of Rasulullah's (Peace Be Upon Him) last sermon that most people read is daif, nor did I say the same for the story about Rasulullah (Peace Be Upon Him) visiting an old sick lady who used to throw rubbish on him. I said that the former contains some fabrications, and that the latter is completely fabricated. Want to prove me wrong? Show me ahadith and siyar that prove your position, as well as scholars that attest to your opinion.
Daif ahadith are to be rejected as per most scholars, but some say they can be accepted if they meet certain criteria, e.g have multiple isnad's. When it comes to daif ahadith, one should deal with them on a case by case basis rather than lumping them all into one pile.
If the majority of the muhaddithin agree that a hadith is daif, then we can say it's daif. It's only if you disagree with ahlus sunnah wal jama'ah that you would have to give your reasons why.
I never said that the version of Rasulullah's (Peace Be Upon Him) last sermon that most people read is daif, nor did I say the same for the story about Rasulullah (Peace Be Upon Him) visiting an old sick lady who used to throw rubbish on him. I said that the former contains some fabrications, and that the latter is completely fabricated. Want to prove me wrong? Show me ahadith and siyar that prove your position, as well as scholars that attest to your opinion.
May be i am seeing this wrong
And secondly which letter??
Thirdly dear bro u really un worthy to challenge me in these subjects unless u r scholars then i sure believe tht allah gave u knowledge
Thus aggression is not good stances as i also not took upon u
And fourth tht ahadith daeef system or pattern u to told all about is for masail ahadeeth
Not of fazail and fawazil ahadeeth...
قال النبي محمد صلى الله عليه وآله وسلم:*الـحياءُ شُعْبَةٌ مِنَ الاِيِمَانِ*
و قال ايضا:*الحياء لاياتى الا بخير
و قال ايضا:*اذا لم تستحي،فاصنع ما شئت*
May be i am seeing this wrong
And secondly which letter??
Thirdly dear bro u really un worthy to challenge me in these subjects unless u r scholars then i sure believe tht allah gave u knowledge
Thus aggression is not good stances as i also not took upon u
And fourth tht ahadith daeef system or pattern u to told all about is for masail ahadeeth
Not of fazail and fawazil ahadeeth...
I apologise for my previous statement about the last sermon, I was wrong. It contains no fabrications as far as I am currently aware. However, my other statement is still correct. Here is some evidence:
I apologise for my previous statement about the last sermon, I was wrong. It contains no fabrications as far as I am currently aware. However, my other statement is still correct. Here is some evidence:
Now thts the brotherhood dear.
Thanks for evidence and i apologies too as may be my words were harshed too.
So the jewish woman story is on people's tongue not in the books... but problem
Is i read it somewhere but been forgotten where i read...
narrated by al-Tabaraani in al-Awsat, al-Haakim, al-Bayhaqi in Shu’ab al-Eemaan and others that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons, because I am an Arab, the Qur’aan is Arabic and the speech of the people of Paradise is Arabic.”
There were two men who went to the Messenger of Allaah (sallallaahu alayhi wa sallam) so that he (sallallaahu alahyhi wa sallam) would decide between them in regards to a matter. When he (sallallaahu alayhi wa sallam) decided the matter, the one who the decision went against said to the other: Let's take this matter to Umar (may Allaah be pleased with him) so that he can decide between us.
When they went to Umar (may Allaah be pleased with him), he asked if the Messenger of Allaah (sallallaahu alayhi wa sallam) had passed judgement in regards to the matter. They said he had.
He told them to wait and that he would come back to pass judgement. He got hold of his sword and cut off the head of the person who had said to his companion that we should go to Umar (may Allaah be pleased with him) to pass judgement.
We have all heard this narration from certain sects in our masaajid during the Friday sermon.
It is a weak hadith. It is weak because it is mursal and because one of the narrators in the chain is weak. It is weak because of two reasons.
The Arabic of the Hadith is:
[عن أبي الأسود الدؤلي:] اختصم رجلانِ إلى النبيِّ ﷺ فقضى بينهما فقال الذي قضى عليه رُدَّنا إلى عمرَ بنِ الخطابِ فقال رسولُ اللهِ ﷺ انطلِقا إليه فلما أتَياه قال الرجلُ يا ابنَ الخطابِ إنَّ هذا قضى لي عليه رسولُ اللهِ ﷺ فقال رُدَّنا إلى عمرَ فردَّنا إليك فقال عمرُ أكذلك قال نعم قال فقال عمرُ مكانَكما حتى أخرجَ إليكما فأَقضيَ بينكما فخرج عليهما مُشتمِلًا سيفًا فضرب عُنُقَ الذي قال رُدَّنا إلى عمرَ وأدبر الآخرُ فارًّا إلى رسولِ اللهِ ﷺ فقال يا رسولَ اللهِ عمرُ قتل صاحبي ولولا أني أعجِزتُه لقتَلني فقال رسولُ اللهِ ﷺ ما كنتُ أظنُّ أن يجترئَ عمرُ على قتل مؤمنٍ فأنزل اللهُ تعالَى فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ الآية فهدَر دمَ ذلك الرجلَ وبرئ عمرُ من قتلِه
الزيلعي (٧٦٢ هـ)، تخريج الكشاف ١/٣٣٠ • مرسل و[فيه] ابن لهيعة ضعيف • أخرجه ابن أبي حاتم في «تفسيره» (٥٥٦٠) باختلاف يسير.
The Hadiith is weak because
It is Mursal
It contains ابن لهيعة who is weak
Some have contested that since the hadith has been narrated by means of several chains of narrators it is acceptable.
However, the safer approach in regards to this narration is to inform your audience that it is weak. It might be true that the above incident took place and it is possible that it did not.
We must exercise extreme caution when narrating hadith lest we become subject of the following
It was narrated from that 'Ali said:
"The Messenger of Allah (sallallaahu alayhi wa sallam) said: 'Do not tell lies about me, for telling lies about me leads to Hell (Fire)."
Sunan Ibn Maajah
Imaam Muslim has collected the following in his Sahih Muslim...how true is what had been said back then even today!
Muhammad bin Abi Attaab narrated to me, he said Affaan narrated to me on the authority of Muhammad bin Yahyaa bin Sa'iid al-Qattaan on the authority of his father who said:
We donot see the righteous more false in anything than they are in regards to hadiith.
Ibn Abii Attaab said: So Muhammad bin Yahyaa bin Sa'iid al-Qattaan and I met and I asked him about it and he said on the authority of his father:
You will not see the people of good (ahl al-khair) more false in anything than they are regarding hadiith.
Muslim said:
He was saying that falsehood flows upon their tongues although they do not intend to lie.
Following questions come in my mind, plz clarify them.
1: Is weak hadith synonym of fabricated hadith..?
2: If the Author of the book being the narrator of hadith doesn't discuss weakness/fabrication of hadith then should he be considered lying on prophet ..?
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