الشيخ
صهيب حسن عبد
الغفار
An Introduction
to the Science of Hadeeth
Shaykh Suhaib Hasan Abdul-Ghaffaar
Lecture
No. 1 - Introduction
General overview
of the Sciences of Hadeeth.
1)
al-Mutoon
(Matn) – The Texts of Ahaadeeth
2)
ash-Shurooh (Sharh)– Explanations of the Ahaadeeth
3)
al-Mustalah – Technical Classifications
of the Hadeeth
4)
at-Takh-reej/ar-Rijaal – Extraction and
Identification of the Sources of Hadeeth;
Identification
and Critical Classification of the Narrators of Hadeeth
(Rijaal).
Preliminary Definitions:
The knowledge
of the principles and rules by which the condition/state of the Isnaad (chain of narrators) and the Matn (Text) may be known, in reference to its
acceptance or rejection.
Its Subject Matter
The Sanad (chain of narrators) and the Matn (Text) as regards its acceptance or rejection.
The distinction
between the hadeeth which are authentic and
those which are weak.
(1)
Linguistically: Something new
(2)
Technically: That which is attributed to the
Prophet – from his words, actions or approvals.
(1)
Linguistically: News/Information
(2)
Technically:
(a)
It is the same as al-Hadeeth
(b)
Something reported from other than the Prophet
(c)
Including that which is reported from the
Prophet or others
(1)
Linguistically: Remains/Remnants of something
(2)
Technically:
(a)
It is the same as al-Hadeeth
(b)
The sayings and actions reported from the Sahaabah and Taabi’een.
(a)
Attributing or ascribing the Hadeeth to the one who said it – by way of a chain or
narrators
(b)
The actual
chain of narrators which extends back to the text; and
this meaning is the same as Sanad.
(1)
Linguistically: The Support/Prop (upon which
something rests)
(2)
Technically: The actual chain of narrators
which extends back to the text.
(1)
Linguistically: Something solid, which is
raised up from the earth.
(2)
Technically: The actual speech/words
which the chain of narrators ends with.
(1)
Linguistically: That which has been
attributed to someone.
(2)
Technically:
(a)
Every book whose narrations are separately
arranged according to the Sahaabee who reported it.
(b)
That hadeeth which is traced back to the Prophet (marfoo’) with an unbroken chain (muttasil)
(c)
It may also refer to the Sanad
(chain).
Al-Musnid
The one who
narrates the hadeeth with its chain of narrators.
Al-Muhaddith
One who is engaged with the
science of hadeeth – Riwaayatan
(classification of the hadeeth and the narrators) and
Diraayatan (the texts of the hadeeth and its explanations) – having knowledge of a great
many texts of hadeeth and narrators.
Al-Haafidh
(a)
The same as al-Muhaddith
(b)
One who is of a higher standard – such that
what he knows at every level of narrators is more than what he does not know.
Al-Haakim
He who has
knowledge comprehending almost all of the ahaadeeth,
whereas only a few might escape him.
Lecture
No. 2
1.
Mustalah is one
of the branches of Uloom al-Hadeeth. The others are:
Al-Mutoon (Texts),
ash-Shurooh (Explanations), at-Takh-reej (Identification of the Sources for a
particular hadeeth), ar-Rijaal
(Identification and grading of the narrators in a chain; Biographies).
2.
Outline of what we will cover in Mustalah
-Relating to the number of
narrators/reporters at each level of the chain
a.
Al-Khabar
al-Mutawaatir (consecutive)
b.
Al-Khabar
al-Aahaad (single, isolated): al-Mash-hoor
(famous), al-Azeez (rare, strong), al-Ghareeb (scarce, strange)
-Relating to the Acceptance
or Rejection of a particular hadeeth
a.
al-Khabar al-Maqbool
(acceptable reports): as-Saheeh (sound, authentic), al-Hasan (good); Saheeh
Li-Ghairi-hi (due to the support
of other narrations), Hasan Li-Ghairi-hi (due to the support of other narrations)
b.
al-Khabar al-Mar-dood
(rejected reports): ad-Da’eef (weak)…
c.
Reasons why a hadeeth
may be rejected: ---A
Break in the chain of narrators: al-Mu’allaq
(hanging, suspended), al-Mursal
(hurried), al-Munqati’ (broken,
cut off), al-Mu’dal (weakened)
Critical
remarks concerning the narrators [Dabt
(accuracy) or ‘Adaalah(character)]:
al-Mawdoo’ (fabricated, forged),
al-Matrook (abandoned), …
Al-Jahaalah bi-l-Raawee (A
narrator whose credibility is not confirmed)
–Relating
to the Source or Authority from whom the Hadeeth is
related
al-Hadeeth al-Qudsee
(reported from Allah), al-Marfoo’ (elevated,
raised up), al-Mawqoof (stopped, suspended), al-Maq-too’ (severed, cut off)
-Other Categories of Hadeeth
which may be Acceptable or Rejected
al-Musnad (supported); al-Muttasil (continuous)
Lecture
No. 3
Authors Introduction
Is the authentic Sunnah
considered as Revelation?
The Sunnah (including
the sayings, actions and approvals of the Prophet) is the second of the two
revealed Fundamental Sources of Islam (along with the Qur'an).
What are the primary parts of a Hadeeth?
Every Hadeeth has two parts:
Matn (text, or words which are
reported) Isnaad (chain of
narrators/reporters through whom the text is transmitted).
Why is the Isnaad
Important?
"The Isnaad is part
of the Deen; had it not been for the Isnaad, whoever wished to would have said whatever he
liked." [Abdullah
ibn al-Mubaarak (d. 181AH)]
Why is there
a need for Verification of the Isnaad?
(a)
Due to omission of a
reporter (link) in the chain (for one reason or another)
(b)
Due to deliberate
fabrication of Ahaadeeth by various sects
which appeared amongst the Muslims, in order to support their deviations.
Acceptance or Rejection
of a Hadeeth based upon its Narrators:
"They would not ask
about the Isnaad.
But, when the fitnah (trouble, turmoil...)
happened, they said: Name to us your men.
So, the narrations of the Ahlus-Sunnah would be accepted,
while those of the Ahlu-l-Bid'ah would not
be accepted. [Muhammad Ibn Seereen (d.
110AH)]
Brief History of Mustalah
al-Hadeeth
The First Stage (Oral
Transmission)
As time passed, more reporters
were involved in each Isnaad, and hence the need
for a more systematic approach to the acceptance or rejection of Hadeeth. This system
or science related to the rules and principles of classification
of Hadeeth is what is known as Mustalah al-Hadeeth.
In the initial stage this information was transmitted by the scholars orally.
The Second Stage
(Scattered Writtings)
Later these rules and principles
were written down
(systematically), but in scattered writings - along with other sciences such as
al-Fiqh, Usool al-Fiqh, Hadeeth... - in such books as ar-Risaalah and al-Umm [Imaam ash-Shaafi'ee (d.204AH)],
the Introduction to Saheeh Muslim [Imaam Muslim ibn al-Hajjaaj
(d.261AH)], and al-Jaami' [Imaam
at-Tirmidhee (279AH)]
The Third Stage
(Independent/Specialized Works)
As time went on and the various sciences
developed - in the 4th Century of the Hijrah
- the
scholars began to author books for each
science independently. One of the first
to author a comprehensive book on the subject of al-Mustalah
was Abu Muhammad al-Hasan ibn Abdur-Rahmaan
ar-Raama-hur-muzee (d.360AH), with his book al-Muhaddith
al-Faasil baina ar-Raawee wa-l-Waa'ee.
Many important books were written
during this stage, including the books of al-Haakim
an-Naisaabooree (d.405H), al-Khateeb
al-Baghdaadee (d.463H), al-Qaadee
'Iyaadh (d.544H), etc. Then, in the 7th
Century of the Hijrah, a book was written which came
to be the standard reference for thousands of scholars and students of Hadeeth until today: Uloom al-Hadeeth (which is
known today as Muqaddimah Ibn Salaah) by Abu
'Amr 'Uthmaan ibn Abdur-Rahmaan ash-Shah-razooree
[known as Ibn Salaah (d.643H)]
Many notable works were produced
later - based upon the Muqaddimah of Ibn Salaah
Including: Taqreeb an-Nawaawee [an-Nawawee (d.676H)]; Tadreeb ar-Raawee [as-Suyootee (d.911H)]; Ikhtisaar Uloom
al-Hadeeth [Ibn Katheer
(d.774)]; at-Taqyeed wa-l-Eedaah [al-'Iraaqee (d.806H)]; an-Nukat ala Kitaab Ibn Salaah [Ibn Hajar al-Asqalaanee (d.852H)];
Mustalah al-Hadeeth
The various book of al-Mustalah primarily deal with the classification of Hadeeth based upon various considerations, including:
Reference to a Particular Authority:
[Marfoo' - Mawqoof -Maqtoo']
Reference to the Links in the Isnaad: [Muttasil, Munqati', Mu'allaq...]
Reference to the number of
reporters in every stage: [Mutawaatir, Aahaad]
Reference to the manner in
which the Hadeeth is reported: ['An, Haddathanaa..]
Reference to the Nature of
the Text or Chain: [Ziyaadah ath-Thiqah, Shaadh, Mudraj]
Reference to the Hidden Defects
in the Text or Chain: [Mu'allal: Maqloob, Mudtarib]
Reference to the Reliability
and Memory of the Reporters: [Saheeh, Hasan, Da'eef...]
Lecture
No. 4
Rijaal al-Hadeeth
'Ilm
ar-Rijaal deals with examination,
inspection and scrutinizing the Biographies of the reporters/narrators
of Hadeeth for authenticating/favorable
remarks (Ta'deel), or disparaging/unfavorable remarks (Jarh) about
the character ('Adaalah) of the narrators and
their accuracy (Dabt) in reporting - in order to determine the reliability
and acceptability of what they have reported from the Prophet.
Examples of such remarks, in
descending order of authentication, are:
Imaam
(leader), Haafiz (preserver) (Saheeh - Authentic)
Thabt - Thiqah (reliable, trustworthy) (Saheeh
- Authentic)
Yukh-tee
(makes mistakes) (Da'eef or Hasan Li-Ghairi-hi -...)
Da'eef (weak) (Da'eef - Weak)
Matrook
(abandoned by the scholars of Hadeeth) (Da'eef Jiddan - Very Weak)
Khadh-dhaab (liar,
used to fabricate ahaadeeth) (Mawdoo' -
Fabricated)
Note: In the case of conflicting remarks –
from the same scholar or from two or more different scholars – all remarks have
to be reviewed carefully with consideration of:
the reason given for the unfavorable remark; the seriousness
of the particular criticism; the authenticity of the chain by which the
critical remarks are transmitted; the eras of the critics whose remarks
conflict; differences in the usage of
the various technical terms by different scholars; the strictness or
leniency of the scholar or scholars whose comments are under consideration…etc.
The scholars have been classified into three general categories
here: Muta’annit, Muta-thabbit (extremely critical, strict) Mu’tadil, Munsif
(balanced, fair) Mutasaahil (lenient,
easy going).
Mawqoof
Linguistically:
Stopped, suspended
Technically:
That which has been ascribed or attributed to the Sahaabah;
it may also be used to refer to those after the Sahaabah,
if restricted by such saying as: Mawqoof az-Zuhree (a saying of Ibn Shihaab az-Zuhree).
Some
types of narrations appear to be mawqoof,
while, in fact, they take the ruling of marfoo’
[raised up to the Prophet].
Maqtoo’
Linguistically:
Severed, cut off
Technically: That which has been ascribed or attributed to the Taabi’een or those who came after them.
Lecture
No. 5
Linguistically: That which has been attributed to
someone.
Technically:
(a)
That hadeeth which is traced back to the
Prophet (marfoo’) with an
unbroken chain (muttasil).
(b)
Every book whose narrations are separately arranged according to the Sahaabee who reported it.
It’s Ruling (Hukm): It could be Saheeh, and it could be Da’eef.
Technically:
The (hadeeth) whose Isnaad is not connected (non-continuous), without
consideration of how or where the break(s) occurs. This
definition includes all types of broken chains. However, many of the
scholars use it to refer specifically to broken chains other than: Mursal (a break at the end), Mu’allaq (a break at the beginning) or Mu’dal (two consecutive missing links) [full
definitions follow].
It’s Ruling (Hukm):
It is Da’eef (weak).
Linguistically: Set free, hurried
Technically: The (hadeeth) whose narrator(s)
is missing – at the end of the Isnaad,
after the Taabi’ee; for example, a Taabi’ee says: ‘Qaala
Rasoolu-llah…’
It’s Ruling (Hukm): There are
three (3) opinions:
(a)
Da’eef Mardood (weak, rejected). This is the opinion of the majority of
scholars or Hadeeth, as well as many of the scholars
of Fiqh (Jurisprudence) and Usool
(Fundamentals of Jurisprudence) - due
ignorance of the status of the missing link who could very well be other
than a Sahaabee (companion).
(b)
Saheeh Hujjah (authentic, proof), with the
condition that the narrator who reports
from the Prophet (at the point of the missing link) is Thiqah
(reliable), and that he is known not to leave out the person he reports from
except that the missing person is Thiqah
(reliable) also. The is the opinion of Abu Haneefah, Maalik, and the more
well known opinion of Ahmad. They say
that it is not possible that a reliable Taabi’ee
would attribute something to the Prophet unless they heard it from a reliable
source.
(c)
Maqbool (acceptable), if supported by other
factors [The opinion of ash-Shaafi’ee ..]
Factors Related to the Narrator (Raawee)
-Whenever he identifies the missing link, it is a
reliable person (thiqah)
-Whenever the Trusted Memorizers
(Huffaadh) of Hadeeth
share with him in reporting a hadeeth, they do not
contradict what he has reported
Factors Related to the Narration (Marwee)
-It should be reported through a different chain
which is connected (musnad)
-It should be reported through a different chain
which is broken (mursal)
-It is in agreement with the saying of a Sahaabee (companion)
-Most of the scholars make a fatwa
(legal ruling) in accordance with its meaning.
It is the ahaadeeth reported from the Companions, which they have not
heard directly from the Prophet nor witnessed – due to their young age, late
acceptance of Islam, or being absent from the Prophet.
It’s Ruling (Hukm): Saheeh
Hujjah (authentic, proof), according to
the majority of scholars – since a Sahaabee
rarely narrates from other than another Sahaabee,
and if they narrated from a Taabi’ee they
would say so clearly; otherwise, the failure to mention the name of the Sahaabee whom he heard from is not
detrimental since all of the Sahaabah are
reliable trustworthy reporters.
Mu’allaq
Linguistically: Hanging, suspended
Technically: The (hadeeth)
which has one or more consecutive narrators deleted from the beginning
of it’s Isnaad
(chain) [from the point of the collector, like al-Bukhaaree,
etc.].
It’s Ruling (Hukm): Mardood (rejected), since it is
missing one of the conditions of Qubool
(acceptance), i.e. a connected chain of narrators (ittisaal
as-sanad), due to the deletion of one or more
narrators, whose condition (or reliability) is
unknown.
Linguistically: Perplexing, weakened, disabled
Technically: The (hadeeth)
which has two or more consecutive narrators deleted from it Isnaad (chain of narrators) – at any point of the
chain, except the beginning (Mu’allaq) or the
end (Mursal).
It’s Ruling Hukm): Da’eef (weak). It is weaker than the Mursal and Munqati’-
due to the increase in the number of missing narrators from the Isnaad.
Lecture
No. 6
Linguistically: That which is consecutive, or comes in
succession.
Technically:
That which is reported by such a large number of people that it would be
impossible –
under normal conditions – to conspire to forge or fabricate it.
Its Conditions (Shuroot):
(a)
That it be reported by a very large number of people (which is not
agreed upon)
(b)
That is large number of reporters is found in every level of the chain
(c)
That under normal circumstances, it would be impossible to conspire to
forge the report
(d)
That its basis be derived from something known
by the senses: sight, hearing, feeling…
It’s Ruling (Hukm): al-Ilm ad-Darooree (Yaqeenee) Certain knowledge is derived from it, about
which a person is obligated to accept just as if he/she had actually witnessed
it. There is no need to seek out the
status of the chain of reporters.
Its Divisions (Aqsaam):
(a) al-Mutawaatir
al-Lafzee (in the actual wording); the one
whose wording and meaning are Mutawaatir,
(b) Al-Mutawaatir
al-Ma’nawee (in
the meaning only); like the hadeeth of raising
the hands in supplication, punishment in the grave, the fountain of the Prophet
on the Day of Resurrection, building a masjid
for the sake of Allah…
Khabar al-Aahaad
Linguistically: It is the plural of one (ahad)
Technically: That which does not fulfill
all the conditions of the Mutawaatir.
Its Ruling (Hukm)
al-Ilm an-Nadharee
Knowledge which requires investigation [to confirm its authenticity or its
indications].
Al-Mash-hoor:
Linguistically: Well-known,
famous
Technically: That which is
reported by three or more people at every level in the chain, while not
fulfilling the conditions for Mutawaatir.
Its Ruling (Hukm): Neither of the two types of Mash-hoor
is necessarily described as Saheeh (authentic)
or Da’eef
(weak); it may be Saheeh, Hasan, Da’eef or even Mawdoo’
al-Azeez
Linguistically: Rare or
Strong
Technically: That which is
reported by no less than two narrators at every level of the
chain [even if it exceeds two at some of the levels in the chain or
narrators]. An example of a Hadeeth Azeez: None of you is
a believer (perfectly) until I am more beloved to him than his father, his
child and all of mankind. [Bukhaaree, Muslim].
Its Ruling (Hukm): It is not necessarily described as Saheeh (authentic) or Da’eef
(weak); it may be Saheeh, Hasan, Da’eef or even Mawdoo’
Ghareeb
Linguistically: Single,
Alone; or far from one’s relatives
Technically: That which has
been reported by a single narrator at one or more levels of the chain or
narrators. Another Name or the Ghareeb Hadeeth is al-Fard
Its Ruling (Hukm): It could be Saheeh
or Da’eef, though more often than not, it is weak.
Lecture
No. 7
Linguistically: It is derived from at-Tadlees,
i.e.: hiding the defect of a product from the
purchaser.
Technically: Hiding the defect
in the chain of narrators to improve its appearance.
(a)
Tadlees al-Isnaad: It has a number of definitions from the
earlier scholars, including:
--The narrator reports from his teacher [whom he has
heard some hadeeth from]
other hadeeth
which he has not heard directly from his teacher;
but he has actually heard it through a third
party –
and he uses an expression (such as Qaala: he said or ‘An:from)
which gives the impression – without
actually saying it –
that he has heard it directly from his
teacher.
--The narrator reports from a contemporary scholar
[whom he may or may not have met]
Hadeeth which he did not hear from him,
Using an expression (such as Qaala: he said or ‘An:
from so-and- so)
Giving the impression – without
actually saying it –
That he has actually heard it directly
from that contemporary scholar.
[Some scholars view this second definition
as al-Mursal al-Khafee]
Tadlees at-Tasweeyah: It is a sub-type, of Tadlees al-Isnaad.
It is when a narrator reports a hadeeth from a weak reporter – who is the link in
the chain between two reliable reporters, and both of the reliable
reporters have met each other [leaving open the possibility of one of them
narrating from the other]. Here, the
first narrator deletes the weak reporter – who is in
between the two reliable ones – and reports the hadeeth
as though one of the reliable reporters heard it directly from other, which
gives the appearance that the chain of narrators is Saheeh. While in fact, the reliable reporter
heard it from a weak reporter, who in turn heard it from a reliable
reporter. Therefore, the chain would be
considered Da’eef.
(b)
Tadlees ash-Shuyookh
This is when a narrator reports a hadeeth which he as actually heard from his teacher, then
mentions his teacher with a name, Kunyah,
title, description which he is not well known by, in order to hide his true
identity.
The Ruling (Hukm)
Concerning the Reports from those who practiced at-Tadlees:
First Opinion: All of their narrations are rejected, even if
they make it clear that they heard that particular hadeeth
from the teacher whom they are reporting from.
Second Opinion: There should be a distinction made between the
reports or narrations which the Mudallis makes
clear that he has heard it from his teacher [to be accepted]; and those
which he uses expressions which do not make it clear [to be rejected]. This is the correct opinion.
Lecture
No. 8
Linguistically: it means infiraad:
the odd one in the group
Technically: That which is
narrated by a reliable (maq-bool)
narrator, in contradiction to what is narrated by those who are more
reliable than him.
Its Ruling (Hukm): It is classified as a weak hadeeth – rejected.
Its opposite is Mahfooz
(the preserved or correctly memorized narration), that which is narrated by a more
reliable narrator in contradiction to a less reliable narrator.
Munkar [see also Ma’roof]
Linguistically: That which is rejected or repudiated, as opposed to
that which is accepted.
Technically: It has been
defined in a number of ways. The
following are two:
(a)
The hadeeth whose chain of narrators contains
a narrator who makes serious mistakes (Fah-sha
al-Ghalat), innumerable instances of unmindfulness (Kath-ratu al-Ghaf-lah), or openly displays evil or immoral behavior (Zuhoor al-Fisq).
(b)
The hadeeth which is reported by a weak (da’eef) narrator – in contradiction to that which is
reported by a reliable narrator (thiqah).
Its Ruling (Hukm): It is
classified as a very weak hadeeth (da’eef jiddan) –
rejected.
Its opposite is Ma’roof
(the approved or accepted narration), that which is narrated by a
reliable (thiqah) narrator in contradiction to
what is narrated by a weak (da’eef) narrator.
Mudraj
Linguistically: that which has been entered into something else and
joined to it.
Technically: That isnaad (chain of narrators) whose order has been
changed; or the matn (text) which has had something
added to it - which is not part of it - without any indication of separation.
Its Ruling (Hukm): It is
forbidden to do it (Idraaj), except in the
case of explaining a word as az-Zuhri used to do.
Lecture
No. 9
Linguistically: it is derived from id-tiraab:
disturbance (of a system), disorder, confusion; shaking.
Technically: That which
has been reported in (a) contradictory narrations [which do not
allow for reconciliation], while each narration is (b) of equal
strength [such that no one of them can be given preference over the
other(s)]. Both of these factors must be
present for a hadeeth to be considered Mud-tarib.
Maq-loob
Linguistically: reversed,
turned upside down
Technically: Exchanging an
expression for another in the isnaad or matn, by advancing or putting back.
Lecture
No. 10
Linguistically: The opposite of sick/defective: Healthy, Sound.
Technically: That which
has been reported with (1) a connected chain of narrators (Ittisaal as-sanad);
through narrators – from the beginning of the chain until the end - who are
known to be (2) trustworthy/of good character (‘Adl) and (3) accurate/precise
memory (Daabit); being free of (4)
contradicting those who are more reliable (Shaadhdh);
and free of any (5) hidden defect (‘Illah
Qaadihah) which affects the authenticity of
the hadeeth - though it appears to be free of any
defect.
Its Ruling: It is Obligatory to act upon it according to the
consensus of the scholars …
Linguistically: Good, handsome, beautiful.
Technically: That which fulfills the
five (5) conditions of a Saheeh Hadeeth,
i.e.:(1) Ittisaal
as-sanad; (2) ‘Adl
and (3) Daabit; not being (4)
Shaadhdh; nor having any (5) ‘Illah Qaadihah - except that the accuracy/precision of
one or more of its narrators is of a lesser standard than the
narrators of a Saheeh Hadeeth.
Its Ruling: It is the same as for the Saheeh,
except that it is less than the Saheeh
in strength.
The Sub-divisions of Saheeh and Hasan
As-Saheeh li-Ghairi-hi (Raised up to Saheeh, due to support from other
narrations)
This
is a hadeeth which is Hasan on its own merit, and then is reported by another
chain of narrators similar to it in strength – or stronger – which supports it and
raises it to the level of Saheeh.
Its Ruling It may be used as a proof in religious matters.
Al-Hasn li-Ghairi-hi
(Raised up to Hasan, due to support from other narrations)
This is a hadeeth which is
originally Da’eef, but due to other
chains of narrators reporting the same matn
(text) literally or in meaning – it is strengthened and considered Hasan li-Ghairi-hi.
Its Ruling It
may be used as a proof in religious matters.
Linguistically: Opposite of the strong: Weak
Technically: That which
does not fulfill the conditions of the Saheeh nor the Hasan
hadeeth – due to the absence of one or more of its
conditions. And just as there are levels
of the Saheeh, there are levels of the weak – the
weaker the narrators, the weaker it becomes, ranging through: Da’eef (Weak), Da’eef
Jiddan (Very Weak), Waahee
(Baseless) Munkar (Weak and contradicting
something more authentic), Mawdoo’
(Fabricated), the worst of the rejected reports.
Its Ruling: Some of the great scholars, amongst them Imaams al-Bukhaaree, Muslim, Ibn Ma’een and Ibn Hazm, hold that
the weak hadeeth is rejected outright and not to be
acted upon as it is not knowledge.
--Others hold that it may be acted upon if conditions
are met – and then only with regards to encouragement for doing good or avoiding evil.
The conditions, as explained by Ibn Hajr are:
(a)
That its weakness is not severe
(b)
That it falls under something general already established in the Sharee’ah, and
(c)
That it is not considered to be something established or as having come
from the Prophet
Lecture
No. 12
Linguistically: That which is put down. It is named as such due to its lowly status.
Technically: It is Kadhib (a lie), Mukh-talaq
(invented), Mas-noo’ (manufactured)
which is then attributed to the Prophet.
Its Ruling: Scholars have
agreed that it is not permissible to narrate it except that it is
accompanied with clear mention of it being a fabrication. This is
due to the hadeeth reported by Muslim in the
introduction to his book (Saheeh Muslim):
Whoever narrates from me that which he thinks (knows) that it may be a lie, then he is one of the two liers [one
has fabricated it, and the other passes it on to others].
How is the Fabricated Hadeeth Known?
(a)
Al-Iqraar: Confession
(b)
That which is equivalent to a confession:
(c)
Qareenah fi ar-Raawee: An indication in the Narrator
(d)
Qareenah fi al-Marwee:
An indication in the narration
Reasons For Fabrication and
the Types of People Who Did It
(a)
Seeking Nearness to Allah (at-Taqarrub
ila Allah) [and His
Reward].
(b)
To Support their Madh-hab (al-Intisaar
lil-Madh-hab)(School
of Thought).
(c)
To Disgrace/Attack Islaam (at-Ta’an fi al-Islaam).
(d)
Seeking to Flatter/Earn the Favor
of the Rulers (at-Tazalluf
ila al-Hukkaam).
(e)
Seeking to Earn a Living (at-Takassub
wa Talab
ar-Rizq) (Livelihood).
(f)
Seeking Fame, Notoriety (Qasd
ash-Shuh-rah).