Some people accept weak narrations as evidence in matters of virtues when they align with their preferences, and they act upon these. However, a group of researchers firmly believe that weak Hadiths should not be acted upon at all, considering them inapplicable both in rulings and virtues.
◈ Jamaluddin Qasmi (Shami) has reported the first opinion on weak Hadiths, stating:"Whether in rulings or virtues, these should not be acted upon. This is cited by Ibn Sayyid al-Nas in 'Uyun al-Athar' from Ibn Ma'in, and by (Sakhawi) in 'Fath al-Mughith' from Abu Bakr ibn al-Arabi. It is evident that this is also the stance of Imam Bukhari and Imam Muslim. The conditions set by Sahih Bukhari reflect this, and Imam Muslim has critically addressed the narrators of weak Hadiths. Both Imams have not included any weak narrations in their books concerning virtues or merits."
[Qawa'id al-Tahdith p. 113, al-Hadith Hazro: 4 p.7]
◈ Abdullah ibn Abbas (may Allah be pleased with him) was not even in favor of hearing mursal narrations.
[See Introduction Sahih Muslim Hadith: 21 and An-Nukat on the Book of Ibn Salah 553/2]
It is evident that Ibn Abbas (may Allah be pleased with them) did not accept weak Hadiths as evidence even in matters of virtues.
◈ Hafiz Ibn Hibban states:"Whether narrated as weak or nonexistent, both are equal in ruling."
[Kitab al-Majrooheen: 1/328, biography of Said bin Ziyad bin Qaid]
◈ Marwan (bin Muhammad al-Tatari) mentioned that he asked (Imam) Laith bin Saad (Al-Misri):"Why do you sleep after Asr when Ibn Luhai'ah has narrated to us from Aqeel from Makhul from the Prophet (peace be upon him) that: Whoever sleeps after Asr and loses their sense, they can only blame themselves."Laith bin Saad replied: "I will not abandon what benefits me because of a Hadith of Ibn Luhai'ah from Aqeel."
[Al-Kamil by Ibn Adi: 4/1463, its chain is authentic]
Note: Ibn Luhai'ah is considered weak after his condition worsened, and he practiced tadlis, thus this chain is mursal and therefore weak.
◈ Hafiz Ibn Hajar al-Asqalani (may Allah have mercy on him) states:"There is no difference in acting upon a Hadith in rulings or in virtues, as all such acts are part of Shariah."
[Tabayyin al-Ajab bi ma warada fi Fada'il Rajab p. 73]
◈ Jamaluddin Qasmi (Shami) has reported the first opinion on weak Hadiths, stating:"Whether in rulings or virtues, these should not be acted upon. This is cited by Ibn Sayyid al-Nas in 'Uyun al-Athar' from Ibn Ma'in, and by (Sakhawi) in 'Fath al-Mughith' from Abu Bakr ibn al-Arabi. It is evident that this is also the stance of Imam Bukhari and Imam Muslim. The conditions set by Sahih Bukhari reflect this, and Imam Muslim has critically addressed the narrators of weak Hadiths. Both Imams have not included any weak narrations in their books concerning virtues or merits."
[Qawa'id al-Tahdith p. 113, al-Hadith Hazro: 4 p.7]
◈ Abdullah ibn Abbas (may Allah be pleased with him) was not even in favor of hearing mursal narrations.
[See Introduction Sahih Muslim Hadith: 21 and An-Nukat on the Book of Ibn Salah 553/2]
It is evident that Ibn Abbas (may Allah be pleased with them) did not accept weak Hadiths as evidence even in matters of virtues.
◈ Hafiz Ibn Hibban states:"Whether narrated as weak or nonexistent, both are equal in ruling."
[Kitab al-Majrooheen: 1/328, biography of Said bin Ziyad bin Qaid]
◈ Marwan (bin Muhammad al-Tatari) mentioned that he asked (Imam) Laith bin Saad (Al-Misri):"Why do you sleep after Asr when Ibn Luhai'ah has narrated to us from Aqeel from Makhul from the Prophet (peace be upon him) that: Whoever sleeps after Asr and loses their sense, they can only blame themselves."Laith bin Saad replied: "I will not abandon what benefits me because of a Hadith of Ibn Luhai'ah from Aqeel."
[Al-Kamil by Ibn Adi: 4/1463, its chain is authentic]
Note: Ibn Luhai'ah is considered weak after his condition worsened, and he practiced tadlis, thus this chain is mursal and therefore weak.
◈ Hafiz Ibn Hajar al-Asqalani (may Allah have mercy on him) states:"There is no difference in acting upon a Hadith in rulings or in virtues, as all such acts are part of Shariah."
[Tabayyin al-Ajab bi ma warada fi Fada'il Rajab p. 73]
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