Taking Weak Hadith in the Virtues of Deeds.
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The questioner:
Every weak hadith that is accepted by the scholars... there is a level of weakness that not all scholars accept. We say that
regarding the weak hadith, some scholars accept it. All weak hadiths in their various categories... there is a specific limit that
they do not accept all of it, but only in the virtues of deeds.
The Shaykh:
Do you have an explanation for this statement?
The questioner :
There are some weak hadiths that are very weak.
The Shaykh :
Do you mean that every weak hadith, regardless of its level of weakness, is accepted? As we mentioned earlier,
the scholars differ on accepting weak hadith in the virtues of deeds, and the correct view is that it is not accepted
absolutely. Those who went to the view of accepting weak hadith in the virtues of deeds divided into two groups: some of them
generalized the acceptance of weak hadith in the virtues of deeds without assigning a specific attribute to the hadith, and some of them restricted it
and clarified and explained it. Even if the correct view were to accept weak hadith in the virtues of deeds, this school
which detailed and restricted the weak hadith would be the correct school. They said: weak hadith is accepted with three conditions.
The first condition is that its weakness is not severe. The second condition is that it conforms to a principle of the
Shari'ah or one of its rules. The third condition is that it is not made a habit, in order to distinguish between what is an established Sunnah
and what is not a Sunnah. This detail was transmitted by al-Hafiz Ibn Hajar in his treatise *Tabyin al-'Ajib fi ma Warada fi Fadl Rajab*, and his student al-Hafiz al-Sakhawi transmitted it from him in one of his books, including *Fath al-Mughith* in explaining the sciences of
... he transmitted these parts from him and relied on them. This detail is the correct view if accepting weak hadith
were the correct view. But the correct view is that it is not permissible to accept weak hadith absolutely, because by the consensus
of the scholars, these who differed agree that a weak hadith does not yield anything but a weakly probable opinion. And Allah the Exalted and Mighty
has criticized a group who act upon opinion, and He described this opinion as being of no benefit regarding the truth. And the Messenger (peace and blessings be upon him) said in what
was narrated by al-Bukhari and Muslim: "Beware of suspicion, for suspicion is the falsest of speech." So just as it is not permissible for a Muslim to suspect his
Muslim brother of evil, so it is not permissible to attribute to the Prophet (peace and blessings be upon him) by way of suspicion anything, because it is a matter, as he
(peace and blessings be upon him) said: "Lying about me is not like lying about anyone else. Whoever lies about me deliberately, let him take his seat in
the Fire." Have I answered your question?
.......... The hadith: "My deeds are presented to me, so if I see good, I praise Allah, and if I see otherwise..." I think
The questioner :
.... because you do not know what they have innovated after you. One of them said that the angels return the disbelievers. Is there anything in this
What is your question? Is your question related to the hadith "My deeds are presented to me"? What is your question?
The Shaykh :
I mean the hadith .... is weak: "My deeds are presented to me."
The questioner :
We left it.
The Shaykh :
We answer them that the hadith of the Pool: they will be sitting at the Pool, the angels will come and return them, saying
The questioner :
"Let them go, they are my Ummah." The angels say: "You do not know what they have innovated after you." Now, if the deeds of the Prophet (peace and blessings be upon him)
and his Ummah were presented to him, would they say "You do not know what they have innovated after you"? One of the preachers said: "The disbelievers return them."
After the death of the Messenger (peace and blessings be upon him), this is the meaning of the statement "You do not know what they have innovated after you." As for those who came from
The Shaykh :
after the Messenger (peace and blessings be upon him), this attribute does not apply to them...
This does not mean that all the Companions became... (peace and blessings be upon him) and blessings upon all the Companions of the Messenger of Allah. If they died
The questioner :
as individuals, this is a matter of research, meaning this is settled.
The Shaykh:
What does this question mean? It has been around for a long time... that we do not say "O Allah, send blessings and peace
The questioner :
upon all his Companions."
We do not know if they deserve the pleasure of Allah. It is Allah the Exalted who knows them. We, the Companions of the Messenger, when we say this, we mean those who believed in him, accompanied him, and remained steadfast upon that. As for those who turned back on their heels, their reckoning is with the Lord of the Worlds, and we do not mean, nor does it cross our minds, that we intend those people.
The Shaykh:
We say: "O Allah, send blessings upon all the Companions of the Messenger of Allah."
The questioner :
There is no disagreement whether you say "all" or not, because if you say "all," it refers to the Companions we mean,
The Shaykh :
we, meaning those who remained steadfast upon what the Messenger (peace and blessings be upon him) departed upon. So you said "all" and you did not say...
We said now we have answered him.
The questioner :
.....
The Shaykh :
.... they are the hypocrites.
The questioner :
No, the condition is only the hypocrites. I told you, either these, or those who were actually Muslims but they...
There is no condition, only the hypocrites. I told you, it is either these people or those who were actually Muslims but they, I mean...
changed, meaning they distorted...
The questioner:
meaning in terms of deeds, in terms of morals, for example, if we suppose a man from the Companions killed a Companion unjustly
The Shaykh:
and oppressively, this is not called changing and altering, but this did not enter into the category of the hypocrites.
The intended meaning of the Companions here is those who opposed what the Messenger (peace and blessings be upon him) departed upon.
The questioner:
....
The Shaykh:
From the innovations, Imam al-Nawawi, when he explains this hadith, says: "Perhaps what they changed after him is what they brought of
The questioner:
Among the innovations is that when al-Nawawi explains this hadith, he says that perhaps what they changed after him was what they brought from
The Companions?
The Shaykh :
Or the Ummah, and the Companions include...
The questioner :
other than the Companions... in wording...
The Shaykh :
other than the Companions... in wording...
Every weak hadith that is accepted by the scholars... there is a level of weakness that not all scholars accept. We say that
regarding the weak hadith, some scholars accept it. All weak hadiths in their various categories... there is a specific limit that
they do not accept all of it, but only in the virtues of deeds.
The Shaykh:
Do you have an explanation for this statement?
The questioner :
There are some weak hadiths that are very weak.
The Shaykh :
Do you mean that every weak hadith, regardless of its level of weakness, is accepted? As we mentioned earlier,
the scholars differ on accepting weak hadith in the virtues of deeds, and the correct view is that it is not accepted
absolutely. Those who went to the view of accepting weak hadith in the virtues of deeds divided into two groups: some of them
generalized the acceptance of weak hadith in the virtues of deeds without assigning a specific attribute to the hadith, and some of them restricted it
and clarified and explained it. Even if the correct view were to accept weak hadith in the virtues of deeds, this school
which detailed and restricted the weak hadith would be the correct school. They said: weak hadith is accepted with three conditions.
The first condition is that its weakness is not severe. The second condition is that it conforms to a principle of the
Shari'ah or one of its rules. The third condition is that it is not made a habit, in order to distinguish between what is an established Sunnah
and what is not a Sunnah. This detail was transmitted by al-Hafiz Ibn Hajar in his treatise *Tabyin al-'Ajib fi ma Warada fi Fadl Rajab*, and his student al-Hafiz al-Sakhawi transmitted it from him in one of his books, including *Fath al-Mughith* in explaining the sciences of
... he transmitted these parts from him and relied on them. This detail is the correct view if accepting weak hadith
were the correct view. But the correct view is that it is not permissible to accept weak hadith absolutely, because by the consensus
of the scholars, these who differed agree that a weak hadith does not yield anything but a weakly probable opinion. And Allah the Exalted and Mighty
has criticized a group who act upon opinion, and He described this opinion as being of no benefit regarding the truth. And the Messenger (peace and blessings be upon him) said in what
was narrated by al-Bukhari and Muslim: "Beware of suspicion, for suspicion is the falsest of speech." So just as it is not permissible for a Muslim to suspect his
Muslim brother of evil, so it is not permissible to attribute to the Prophet (peace and blessings be upon him) by way of suspicion anything, because it is a matter, as he
(peace and blessings be upon him) said: "Lying about me is not like lying about anyone else. Whoever lies about me deliberately, let him take his seat in
the Fire." Have I answered your question?
.......... The hadith: "My deeds are presented to me, so if I see good, I praise Allah, and if I see otherwise..." I think
The questioner :
.... because you do not know what they have innovated after you. One of them said that the angels return the disbelievers. Is there anything in this
What is your question? Is your question related to the hadith "My deeds are presented to me"? What is your question?
The Shaykh :
I mean the hadith .... is weak: "My deeds are presented to me."
The questioner :
We left it.
The Shaykh :
We answer them that the hadith of the Pool: they will be sitting at the Pool, the angels will come and return them, saying
The questioner :
"Let them go, they are my Ummah." The angels say: "You do not know what they have innovated after you." Now, if the deeds of the Prophet (peace and blessings be upon him)
and his Ummah were presented to him, would they say "You do not know what they have innovated after you"? One of the preachers said: "The disbelievers return them."
After the death of the Messenger (peace and blessings be upon him), this is the meaning of the statement "You do not know what they have innovated after you." As for those who came from
The Shaykh :
after the Messenger (peace and blessings be upon him), this attribute does not apply to them...
This does not mean that all the Companions became... (peace and blessings be upon him) and blessings upon all the Companions of the Messenger of Allah. If they died
The questioner :
as individuals, this is a matter of research, meaning this is settled.
The Shaykh:
What does this question mean? It has been around for a long time... that we do not say "O Allah, send blessings and peace
The questioner :
upon all his Companions."
We do not know if they deserve the pleasure of Allah. It is Allah the Exalted who knows them. We, the Companions of the Messenger, when we say this, we mean those who believed in him, accompanied him, and remained steadfast upon that. As for those who turned back on their heels, their reckoning is with the Lord of the Worlds, and we do not mean, nor does it cross our minds, that we intend those people.
The Shaykh:
We say: "O Allah, send blessings upon all the Companions of the Messenger of Allah."
The questioner :
There is no disagreement whether you say "all" or not, because if you say "all," it refers to the Companions we mean,
The Shaykh :
we, meaning those who remained steadfast upon what the Messenger (peace and blessings be upon him) departed upon. So you said "all" and you did not say...
We said now we have answered him.
The questioner :
.....
The Shaykh :
.... they are the hypocrites.
The questioner :
No, the condition is only the hypocrites. I told you, either these, or those who were actually Muslims but they...
There is no condition, only the hypocrites. I told you, it is either these people or those who were actually Muslims but they, I mean...
changed, meaning they distorted...
The questioner:
meaning in terms of deeds, in terms of morals, for example, if we suppose a man from the Companions killed a Companion unjustly
The Shaykh:
and oppressively, this is not called changing and altering, but this did not enter into the category of the hypocrites.
The intended meaning of the Companions here is those who opposed what the Messenger (peace and blessings be upon him) departed upon.
The questioner:
....
The Shaykh:
From the innovations, Imam al-Nawawi, when he explains this hadith, says: "Perhaps what they changed after him is what they brought of
The questioner:
Among the innovations is that when al-Nawawi explains this hadith, he says that perhaps what they changed after him was what they brought from
The Companions?
The Shaykh :
Or the Ummah, and the Companions include...
The questioner :
other than the Companions... in wording...
The Shaykh :
other than the Companions... in wording...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.