How to narrate Weak Hadith

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, there is a different way of narrating weak Hadith. It is not acceptable to narrate them like Sahih Hadith. They must be narrated in an indefinite manner. Alternatively, the one citing the Hadith can make it clear that it is a weak narration. This option is better.

Explanation

قَبِيصَةَ بْنِ ذُؤَيْبٍ قَالَ: جَاءَتِ الجَدَّةُ إِلَى أَبِي بَكْرٍ تَسْأَلُهُ مِيرَاثَهَا، قَالَ: فَقَالَ لَهَا: مَا لَكِ فِي كِتَابِ اللَّهِ شَيْءٌ، وَمَا لَكِ فِي سُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْءٌ، فَارْجِعِي حَتَّى أَسْأَلَ النَّاسَ، فَسَأَلَ النَّاسَ فَقَالَ المُغِيرَةُ بْنُ شُعْبَةَ: حَضَرْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَعْطَاهَا السُّدُسَ. فَقَالَ أَبُو بَكْرٍ: هَلْ مَعَكَ غَيْرُكَ؟ فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ الأَنْصَارِيُّ، فَقَالَ مِثْلَ مَا قَالَ المُغِيرَةُ بْنُ شُعْبَةَ، فَأَنْفَذَهُ لَهَا أَبُو بَكْرٍ

Qabisah bin Dhuw’aib said: A grandmother came to Abu Bakr to ask him about her inheritance. He said to her: There is nothing for you in the Book of Allah and there is nothing for you in the Sunnah of the Messenger of Allah ﷺ. So, return as I ask the people. He asked the people and al-Mughirah bin Shu’bah said: I was present when the Messenger of Allah ﷺ gave her a sixth. So he said: Is anyone else with you? He replied: Muhammad bin Maslamah al-Nasari. Thereafter, he said the same as what al-Mughirah bin Shu’bah. So Abu Bakr implemented that for her. (Sunan al-Tirmidhi 2101, Hasan Sahih).

Although it is permitted to narrate and even use weak Hadith, there are rules and restrictions. Firstly, weak Hadith narrations cannot be used for fundamental matters of faith or law. Secondly, when narrating weak Hadith, one must do so in an indefinite manner. There are other rules too. People must be aware of the rules before propagating weak Hadith narrations.

The example of the Sahabah

The narration above demonstrates how cautious the Sahaabah were when attributing something to the blessed Prophet ﷺ. Sayidina Abu Bakr asked for a second Sahaabi to corroborate the Hadith mentioned. Unfortunately, this care and clarity has been lost amongst many Muslims in our time.

The situation is exacerbated by the fact that many people who teach the Deen are absolutely careless when it comes to Hadith authenticity. Not only will they narrate weak Hadith without clarifying or differentiating. They will sometimes narrate fabrications or baseless narrations and attribute them to our beloved Prophet ﷺ.

The scholars of Hadith

 

إِذا روى حَدِيثا ضَعِيفا لَا يذكرهُ بِصِيغَة الْجَزْم، نَحْو: قَالَ أَو فعل أَو أَمر، وَنَحْو ذَلِك، بل يَقُول: رُوِيَ عَنهُ كَذَا، وَجَاء عَنهُ كَذَا، أَو يذكر أَو يُروى أَو يُحكى، أَو يُقال أَو بلغنَا وَنَحْو ذَلِك، فَإِن كَانَ صَحِيحا أَو حسنا قَالَ فِيهِ: قَالَ رَسُول الله، عَلَيْهِ الصَّلَاة وَالسَّلَام، كَذَا، أَو فعله، وَنَحْو ذَلِك من صِيغ الْجَزْم. (عمدة القاري شرح صحيح البخاري)

If he narrates a weak hadith, he must not mention it in a decisive manner, such as: He said, did, or commanded, or the like. Rather he says: Such-and-such was narrated from him, or came from him, or is mentioned, or is narrated, or reported, or it is said, or we have been informed, and the like. Whereas, if it is Sahih or Hasan, he says: The Messenger of Allah ﷺ said such-and-such, or he ﷺ did it. Or other definitive statements. (Imam Badr al-Deen al-Ayni 855H, Umdatu al-Qari Sharh Sahih al-Bukhari).

 

قَالَ الْعُلَمَاءُ يَنْبَغِي لِمَنْ أَرَادَ رِوَايَةِ حَدِيثٍ أَوْ ذَكَرَهُ أَنْ يَنْظُرَ فَإِنْ كَانَ صَحِيحًا أَوْ حَسَنًا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَذَا أَوْ فَعَلَهُ أَوْ نَحْوَ ذَلِكَ مِنْ صِيَغِ الْجَزْمِ وَإِنْ كَانَ ضَعِيفًا فَلَا يَقُلْ قَالَ أَوْ فَعَلَ أَوْ أَمَرَ أَوْ نَهَى وَشِبْهَ ذَلِكَ مِنْ صِيَغِ الْجَزْمِ بَلْ يَقُولُ رُوِيَ عَنْهُ كَذَا أَوْ جَاءَ عَنْهُ كَذَا أَوْ يُرْوَى أَوْ يُذْكَرُ أَوْ يُحْكَى أَوْ يقال أوبلغنا وَمَا أَشْبَهَهُ وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. (المنهاج شرح صحيح مسلم بن الحجاج)

The scholars said that whoever wants to narrate a Hadith or mention it should check it. If it is Sahih or Hasan, then he says: The Messenger of Allah ﷺ said such and such, or he did it, or similar forms of definitiveness. However, if it is weak, he does not say: He ﷺ said, or did, or commanded, or forbade. Nor does he use definitive words. Rather, he says: Such and such was narrated of him, or transmitted from him, or was reported, or was mentioned, or conveyed, or said, or we were informed, and the like. Allah (Most High) knows best. (Imam Abu Zakariyah al-Nawawi 676H, Sharh Sahih Muslim).

 

In the Nusoos (texts) above, we find Imams of Hadith from Ahl al-Sunnah explaining the difference between narrating authentic Hadith and narrating weak Hadith. It is not acceptable to narrate weak Hadith in a definitive manner. Rather one must be indefinite when attributing the Hadith to the blessed Prophet ﷺ.

In our time this subtle differentiation may be lost on the audience, so it is best to be more explicit. Thus, one should clearly mention that the Hadith is weak. And not simply use indefinite terms when narrating the Hadith. This will be more effective in achieving the goal of clarifying when a Hadith is weak.

Scholars who failed to differentiate

 

لا يجوز العمل في الأحكام ولا يثبت إلا بالحديث الصحيح أو الحسن، ولا يجوز بالضعيف لكن يُعمل به فيما لا يتعلق بالعقائد والأحكام، كفضائل الأعمال والمواعظ وشبههما. وإذا كان الحديث ضعيفًا لا يورد بصيغة الجزم بل بصيغة التمريض؛ صيغة الجزم تقتضي صحته عن المضاف إليه فلا تطلق إلا فيما صح، وإلا فيكون في معنى الكاذب عليه، وقد اشتد إنكار البيهقي الحافظ عَلَى من خالف هذا من العلماء، وقد اعتنى البخاري بهذا التفصيل في صحيحه. (التوضيح لشرح الجامع الصحيح)

It is not permissible to use them regarding rulings. Since they are not established except through the Sahih or Hasan. So it is not permissible with weak narrations. However, they are used for matters not related to beliefs and rulings. Such as the virtues of deeds, sermons, and the like.

If the Hadith is weak, it is not reported in a definitive form. Rather in a form expressing deficiency. The definitive form dictates authenticity to the one it is ascribed to. So it is not used except for the authentic narration. Otherwise, he will be similar to the one lying against him. Indeed the condemnation of al-Bayhaqi, the Hafidh, was intense against those scholars who contradicted this. Undoubtedly, al-Bukhari was attentive to this differentiation in his Sahih. (Imam Ibn al-Mulaqin 804H, al-Towdeeh).

 

Some people will argue that you do not find an absolute adherence to the method mentioned above. Rather many scholars mentioned weak Hadith in definite terms. There are many points that need to be raised in response to this. Firstly, the mistakes of certain scholars cannot be used to contradict established religious principles.

Secondly, there were also scholars who narrated fabrications and baseless narrations in a definite manner. Is that also acceptable? Thirdly, major Imams of Hadith have opposed such practices. As seen in the Nass (text) above. Imam al-Bayhaqi strongly condemned such negligence regarding Hadith narrations.

If that was the case in their time, then we should take even more care in our time. Since religious ignorance and confusion is widespread. So, we must clarify when narrating weak Hadith. And we must point out fabrications and baseless narrations.

 

Did Imam Ibn Salah disagree?

يَجوزُ عِندَ أهلِ الحديثِ وغَيرِهِمُ التَّسَاهُلُ في الأسَانِيْدِ ورِوَايَةُ مَا سِوَى الموضوعِ مِنْ أنواعِ الأحاديثِ الضَّعِيْفَةِ مِنْ غَيْرِ اهْتِمَامٍ بِبَيَانِ ضَعْفِهَا فِيْمَا سِوَى صِفَاتِ اللهِ تَعَالَى وأحْكَامِ الشَّرِيْعَةِ مِنَ الحلاَلِ والحرَامِ وغَيْرِهُما. وَذَلِكَ كَالْمَوَاعِظِ، والقَصَصِ، وفَضَائِلِ الأعْمَالِ، وسَائِرِ فُنُونِ التَّرْغِيبِ والتَّرْهِيْبِ، وسَائِرِ مَا لاَ تَعَلُّقَ لهُ بالأحْكَامِ والعَقَائِدِ. (معرفة أنواع علوم الحديث)

It is permissible according to the scholars of Hadith and others to be lenient in the chains of transmission and narration of all types of weak Hadiths, if they are not fabrications, without mentioning their weakness. This is the case regarding anything other than the attributes of Allah (Most High) and Shariah rulings of permissible, forbidden, and others. For example, exhortations, stories, virtues of deeds, and enticement along with warning. And everything that has nothing to do with rulings and creed. (Imam Abu Amr Ibn Salah 643H, Marifatu Anwaa’ Ulum al-Hadith).

Some people claim that Imam Ibn Salah permitted narrating weak Hadith without clarifying or even alluding to the weakness. This is clearly a misunderstanding. In the Nass (text) above, Imam Ibn Salah is speaking about narrating weak Hadith when the chain is present. And his point is sound. Anyone who reads from original Hadith works will see that they mention then chain but tend not to comment on weakness.

However, this is not the discussion at Hand. Our discussion relates to narrating Hadith without the chain whilst failing to allude to or confirm weakness. This is something Imam Ibn Salah addressed in the following Nass.

إذا أردْتَ رِوَايةَ الحديثِ الضعيفِ بغَيْرِ إسْنادٍ فَلاَ تَقُلْ فيهِ: قَالَ رسُولُ اللهِ – صلى الله عليه وسلم – كَذا وكَذا، وما أشْبَهَ هَذا مِنَ الألفَاظِ الجازِمةِ بأنَّهُ – صلى الله عليه وسلم – قَالَ ذَلِكَ، وإنَّمَا تَقُولُ فيهِ: رُوِيَ عَنْ رَسُولِ اللهِ – صلى الله عليه وسلم – كَذَا وكَذَا، أوْ بَلَغَنا عَنْهُ كَذا وكَذا، أوْ وَرَدَ عَنهُ، أوْ جَاءَ عَنهُ، أوْ رَوَى بَعْضُهُمْ، ومَا أشْبَهَ ذَلِكَ. وهَكَذا الْحُكْمُ فيما تَشُكُّ في صِحَّتِهِ وضَعْفِهِ، وإنَّمَا تَقُولُ: قَالَ رَسُولُ اللهِ – صلى الله عليه وسلم، فيما ظَهَرَ لَكَ صِحَّتُهُ بطريقِهِ الذي أوْضَحْنَاهُ أوَّلاً، واللهُ أعلمُ. (معرفة أنواع علوم الحديث)

If you want to narrate a weak Hadith without a chain of transmission, then do not say in it: The Messenger of Allah ﷺ said such-and-such. Nor anything similar to these definitive statements that assert that he ﷺ said that. Rather, say: Such-and-such was narrated from the Messenger of Allah ﷺ, or such-and-such reached us from him ﷺ, or it was conveyed from him ﷺ, or came from him ﷺ, or someone narrated it, and the like.

The ruling is the same regarding that which you doubt in terms of it being authentic or weak. Only say: The Messenger of Allah ﷺ said, regarding what has been confirmed authentic through the method that we explained earlier. And Allah (Most High) knows best. (Imam Abu Amr Ibn Salah 643H, Marifatu Anwaa’ Ulum al-Hadith).

 

Very weak narrations

It is important to recognise that everything said about weak Hadith narrations in the discussion above is not relevant to very weak Hadith. Very weak narrations are not permitted for any aspect of the Deen. Not even stories (Qasas) and virtues (Fadail). Nor are they to be narrated in an indefinite manner. Rather, they are rejected. As mentioned by major scholars of Hadith.

 

وَمَنْ نُقِلَ عَنْهُ ذَلِكَ: ابْنُ حَنْبَلٍ، وَابْنُ مَهْدِيٍّ، وَابْنُ الْمُبَارَكِ، قَالُوا: إِذَا رُوِّينَا فِي الْحَلَالِ وَالْحَرَامِ شَدَّدْنَا، وَإِذَا رُوِّينَا فِي الْفَضَائِلِ وَنَحْوِهَا تَسَاهَلْنَا.

تَنْبِيهٌ: لَمْ يَذْكُرِ ابْنُ الصَّلَاحِ وَالْمُصَنِّفُ هُنَا، وَفِي سَائِرِ كُتُبِهِ لِمَا ذُكِرَ سِوَى هَذَا الشَّرْطِ، وَهُوَ كَوْنُهُ فِي الْفَضَائِلِ وَنَحْوِهَا، وَذَكَرَ شَيْخُ الْإِسْلَامِ لَهُ ثَلَاثَةَ شُرُوطٍ:

أَحَدُهَا: أَنْ يَكُونَ الضَّعْفُ غَيْرَ شَدِيدٍ، فَيَخْرُجُ مَنِ انْفَرَدَ مِنَ الْكَذَّابِينَ وَالْمُتَّهَمِينَ بِالْكَذِبِ، وَمَنْ فَحُشَ غَلَطُهُ، نَقَلَ الْعَلَائِيُّ الِاتِّفَاقَ عَلَيْهِ.

الثَّانِي: أَنْ يَنْدَرِجَ تَحْتَ أَصْلٍ مَعْمُولٍ بِهِ.

الثَّالِثُ: أَنْ لَا يُعْتَقَدَ عِنْدَ الْعَمَلِ بِهِ ثُبُوتُهُ، بَلْ يُعْتَقَدُ الِاحْتِيَاطُ.

It has been narrated from Ibn Hanbal, Ibn Mahdi, Ibn al-Mubarak, who all said, if Hadith regarding Halal and Haram are narrated then we are strict. And if Hadith regarding the virtues of deeds and the like are narrated then we are lenient.

Important Note: Ibn Salaah and the author did not mention here or in any of their books, any conditions except for this one. Namely, it (the weak Hadith) being used for the virtues of deeds. Shaykh al-Islam mentioned three conditions for it:

Firstly, the weakness cannot be severe, this excludes narrations that have liars in them, or narrations of those accused of lying, and those who make grave errors when narrating,  al-Alai narrated agreement upon this condition.

Secondly, it must be in line with an established acted upon teaching (of the Deen).

Thirdly, when acting upon it (the weak Hadith) one cannot believe it to be a sound narration, rather one must keep in mind caution. (Imam al-Sayuti, Tadreeb al-Rawi volume 1 page 351 Dar Taybah).

 

Conclusion

Narrating weak Hadith is permitted. However, it must be done in the correct manner. One must either explicitly mention the Hadith is weak, which is best, or allude to it. Failing to comply with this leads to misguidance, since it is not permitted to present a weak Hadith as authentic. Imam Ibn al-Mulaqin said it is akin to ascribing a lie against the blessed Prophet ﷺ.

The permissibility of narrating weak Hadith does not extend to fabrications or baseless narrations. Nor does it extend to very weak Hadith. The inability to differentiate between such matters has led to widespread malpractice and misguidance. Ignorance regarding Hadith science is not limited to the generality of the Muslims but it extends to those who are supposed to be knowledgeable.

 

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (07.09.24)

See also:

Using weak Hadith

Weak Hadith are used for Nafl actions

Narrate Hadith without reference