Is al-Hafiz Ibn Hajar’s Silence in Fath al-Bari Considered Proof? Scholarly Investigation

Source: Fatawa Ilmiyyah (Tawdih al-Ahkam), Vol. 2, p. 305

The Question​

Is the silence of al-Hafiz Ibn Hajar in his famous commentary Fath al-Bari considered evidence that a narration is authentic (sahih) or sound (hasan)?

The Deobandi Claim​

Deobandi scholar Zafar Ahmad al-Thānawī held that if al-Hafiz Ibn Hajar remained silent about a narration in Fath al-Bari, this indicated that the narration was sahih or hasan and thus a valid proof.
(I‘la al-Sunan, Vol. 19, p. 89)


He referenced Imam al-Shawkani’s remark about a narration:


“Hafiz mentioned it in al-Fath and did not comment on it.”


Then Zafar Ahmad al-Thānawī concluded:


“In this is proof that al-Hafiz’s silence in al-Fath over a hadith is evidence of its validity and proof of its authenticity or soundness.”
(I‘la al-Sunan, Vol. 19, p. 90)

Clarification​

The truth is:
The silence of al-Hafiz Ibn Hajar in Fath al-Bari or al-Talkhis al-Habir is not proof that the narration is sahih or hasan. In fact, among the narrations he remained silent about are some that are weak, very weak, and even fabricated (mawdu‘).

Evidence from Examples​

Here are four examples of fabricated narrations which al-Hafiz Ibn Hajar mentioned without criticism in Fath al-Bari:

Example 1– Fabricated​

Fath al-Bari, 9/593 (Hadith 5472)


“There is a hadith with al-Tabarani and Abu al-Shaykh from Anas that the ‘aqiqah can be done with camels, cows, or sheep.”


Found in al-Mu‘jam al-Saghir of al-Tabarani (1/84, Hadith 217) via Mas‘adah ibn al-Yasa‘.

• al-Haythami in Majma‘ al-Zawa’id (4/58): “In it is Mas‘adah ibn al-Yasa‘, and he is a liar.”
• Abu Hatim al-Razi: “He is worthless, lies upon Ja‘far ibn Muhammad…” (al-Jarh wa al-Ta‘dil, 8/371)

Conclusion: Fabricated.

Example 2– Fabricated​

Fath al-Bari, 9/598 (Hadith 5474)


Quoting Abu Dawud from Abu al-‘Ashra’ from his father about the ‘atirah being good.


The isnad contains ‘Abd al-Rahman ibn Qays al-Dhabbi – a liar.

• Abu Zur‘ah al-Razi: “He was a liar.” (al-Jarh wa al-Ta‘dil, 5/278)
• Ibn Hajar: “Abandoned, declared a liar by Ibn Ma‘in.” (Taqrib al-Tahdhib, no. 3989)

Conclusion: Fabricated.

Example 3– Fabricated​

Fath al-Bari, 7/27 (Hadith 3941)


Quoting al-Bayhaqi that a Jew heard the Prophet ﷺ reciting Surah Yusuf and brought others who embraced Islam.


The chain: Muhammad ibn Marwan al-Suddi al-Saghir → al-Kalbi → Abu Salih → Ibn ‘Abbas.

• Muhammad ibn Marwan: Liar (al-Du‘afa’ al-Kabir, 4/136)
• al-Kalbi: “A known liar, accused of Shi‘ism; his hadith from Abu Salih are fabricated.” (al-Madkhal ila al-Sahih, p. 195)

Conclusion: Fabricated.

Example 4– Fabricated​

Fath al-Bari, 11/159 (Hadith 6357–6358)


“O Allah, send Your blessings and mercy upon Muhammad and the family of Muhammad…” from Buraidah.


In Musnad Ahmad (5/353) via Abu Dawud Nafi‘ ibn al-Harith al-A‘ma.

• Qatadah ibn Di‘amah: “Liar.” (al-Kamil, 7/2523)
• al-Hakim: “Narrated fabricated hadith.” (al-Madkhal ila al-Sahih, p. 218)
• Ibn Hajar: “Abandoned; declared a liar by Ibn Ma‘in.” (Taqrib, no. 7181)

Conclusion: Fabricated.

Final Ruling​

• Al-Hafiz Ibn Hajar’s silence in Fath al-Bari is not proof of authenticity.
• Researchers must verify each narration from its original sources.
• Silence could mean oversight, irrelevance to his commentary, or focus on another point—not endorsement.

Conclusion:
The principle promoted by some Deobandi scholars that Ibn Hajar’s silence equals proof is invalid. Evidence shows he occasionally mentioned narrations without grading them, some of which are fabricated. Therefore, verification from original sources is essential before using any narration as evidence.


Wallahu a‘lam bi al-sawab.