Are Dha'eef Hadith totally wrong?

[Nowadays, many opinions about Dha‘eef Hadith are circulating.  Needless to say, very few of them are correct.  Herein we present some facts about Dha’eef Hadith in the opinions of the Hadith-experts.  The following is excerpted from the new (updated) book 20 Raka’at Taraweeh, which will be published very soon Allah-willing]

 

A Dha‘eef Hadith becomes “Hasan Lighairhi” because of multiple chains of narration

 

None one from among the Imams of Hadith criticism have declared this Hadith to be false or fabricated.  On the other hand, these Imams have clarified that when there are other Hadith supporting a Dha‘eef Hadith, then this Hadith does not remain Dha‘eef anymore, but becomes Hasan Lighairihi, which is worthy of being acted upon.

 

Hadhrat Mulla ‘Ali Qari (May Allah shower His mercy on him) says:

 

Translation:  Multiple chains of narration make a Dha ‘eef Hadith Hasan.  (Mirqaatul Mafateeh, Vol. 2, Pg. No. 42)

 

Allama Zainuddin Muhammad Abdur Raoof (May Allah shower His mercy on him) writes:

 

Translation: If all these Hadith are considered to be Dha‘eef then because of the multiplicity of the chains of narration, a Dha‘eef Hadith becomes strong and reliable.  Only a person who is unaware of the science of Hadith or is prejudiced can deny this.  (Faiz Ul Qadeer)

 

Hadhrat Shah ‘Abdul Haq Muhaddith Dehlvi (May Allah shower His mercy on him) writes:

 

Translation: If there are multiple chains of narration of a Dha‘eef for a Hadith, which compensate for its unreliability, then that Hadith will be known as Hasan Lighairihi.  (Muqaddima Fi Usool Il Hadith Lish Shaykh ‘Abdul Haq Dehlvi)

 

The Ummah’s acceptance of a Hadith is a sign of the Hadith’s authenticity

 

the Imams of Hadith have written that because of Talaqqi Bil Qubool, a Hadith is strengthened.  Allama Abu Abdullah Muhammad Bin Jamaluddin (May Allah shower His mercy on him) has written in An Nukta ‘Ala Muqaddima Ibn Salah:

 

Translation: A Hadith which the Ummah has accepted is sure to be rigorously authenticated (Sahih).

 

‘Allama Ibn Salah has written at another place in the same book:

 

Translation:  When a Dha‘eef Hadith is accepted by the Ummah, then it will be acted upon as is the authoritative opinion.

 

Imam Suyuti (May Allah shower His mercy on him) has written in Tadreeb Ur Rawi:

 

Translation:  When people accept a Hadith, then it will be judged to be rigorously authenticated (Sahih) even though its chain of narration may not be rigorously authenticated.  (Tadreeb ur Rawi Lis Suyuti Al Awwal Us Sahih)

 

Thus, if a Hadith reaches the status of Talaqqi Bil Qubool, talking about its reliability or unreliability and investigation about its narrators is entirely unnecessary.  For this reason, the unreliability of some narrators will not affect the deduction from this Hadith.

 

Imam Shamsuddin Sakhawi (May Allah shower His mercy on him) has written in “Fathul Mughees Sharahul Alfiyatil Hadith”:

 

Translation: When the Ummah accepts a Dha‘eef Hadith, then as per the authoritative opinion, it will be acted upon, so much that it is of the status of a Mutawatir (frequently occurring) Hadith, which can abrogate the Nas Qata‘ee (the canonical proofs)

 

The deduction of a Mujtahid is a proof of the authenticity of the Hadith

 

The 4 Imams have deduced from the previously mentioned Hadith.  If a Mujtahid (Jurist) performs a deduction based on the Hadith, then this is a sign of the Hadith’s authenticity and reliability.  ‘Allama Ibn Nujaim Misri (May Allah shower His mercy on him) has written in Al Bahr Ur Raiq Kanz Ud Daqaaiq:

 

Translation: When a Mujtahid performs a deduction from a Hadith, then this deduction is a sign that this Hadith is rigorously authenticated (Sahih).  Therefore, after a deduction of a Mujtahid, no other proof is needed for the reliability of a Hadith.

 

The unreliability of the later narrators does not affect Imam Azam Abu Hanifa’s opinion

 

The research of narrators, etc. is necessary for those who have deduced from those Hadith in whose chain of narration some unreliable narrator (Rawi) is present.  If some Muhadditheen consider that particular as unreliable, even then the deduction of Imam Azam Abu Hanifa is not affected by this, because Imam Azam (May Allah shower His mercy on him) is among the 5th class of the narrators (Sighar Taba‘een).  He passed away in 150 Hijri.  It is obvious that the unreliability that seeps in the later ages does not affect the opinion of the earlier masters.

 

Imam Abdul Wahab Sha’araani (May Allah shower His mercy on him) says:

 

Translation: If any deduction of Imam Azam’s (May Allah shower His mercy on him) school of thought is considered unreliable, then this unreliability is of the narrators who come into the chain of narration after Imam Azam.  (Meezan Ush Shariah)