Is it permissible to act upon a fabricated hadith?
Machine translationRead the Arabic original
The Shaykh : In response to the question of whether it is permissible to act upon a fabricated hadith, I say that in my view, it is like acting upon a weak hadith, which they say is permissible to act upon regarding the virtues of deeds. I say there is no difference between a weak hadith and a fabricated hadith in terms of permissibility to act upon both regarding the virtues of deeds. This is because acting upon a weak hadith, as they say regarding the virtues of deeds, if the virtue of the deed is established by the weak hadith, then it is not permissible to act upon it because it establishes a legal ruling. However, if the virtue of the deed is established by other means, then it is permissible to act upon the weak hadith in this case because we have not established a legal ruling by it. And in that case, there is no difference between it and a fabricated hadith.
Al-Albani (may Allah have mercy on him) laughs.
The questioner : In reality, there is no action in it.
The Shaykh : Yes, because we have not established anything in this fabricated hadith. All it contains, as they say, is the hope of reward in it. If it is true, then good; and if it is not true, we have not been harmed by anything. Why? Because we acted upon a legal ruling established by other means.
— He laughsThe Shaykh : (may Allah have mercy on him) —
The Shaykh : Have you heard anything of this from your forefathers?
(may Allah have mercy on him) laughs, and so do the students.
The questioner : In some books of language... and Allah knows best, it says. Is this correct?
The Shaykh : I have not known it in the hadiths, and the heart rejects it.
The questioner : Perhaps it is "the believer is like the camel with the upturned nose"...
The Shaykh : That hadith is established, but he asks like a dog, what?
The questioner : The commanded one.
The questioner : My teacher, is the correct spelling "al-ANIF" (upturned nose) or "al-UNUF" (upturned nose), the camel with the upturned nose?
The Shaykh : I do not remember now. Do you have it memorized?
Al-Halabi : I remember that they said "anif" like "kutf" (shoulder), meaning they said it that way.
The Shaykh : Very good.
The questioner : They spelled it with "anif" (upturned nose).
Al-Halabi : Like the camel with the upturned nose, like a shoulder.
The Shaykh: Where did they spell it with "anif" (upturned nose)?
Al-Halabi : I remember, my teacher, perhaps I read it...
The Shaykh : No, I say regarding its spelling, do you remember?
Abu Ishaq: The camel with the upturned nose. I remember "rawd al-anif" (garden of the upturned nose).
The Shaykh : Regarding the same hadith, meaning.
Abu Ishaq: It came to my mind.
The Shaykh : Did you understand my answer? I say first, in terms of narration, I have not known it. Second, I consider it unlikely that the Messenger of Allah (peace and blessings be upon him) would utter such an utterance.
The questioner : This was about some Quranic phrases that are said in gatherings here, for example,Abu Layla : After the sweets were distributed, would someone say to him, "If you return, we return," meaning to distribute again?
The questioner : Abu Hamza said, "And if you return, we return."
The Shaykh : What is the obstacle?
The questioner : Is there an obstacle?
The Shaykh : There is no obstacle. Have you not been taught what is called quotation?
The questioner : Incorporation.
The Shaykh : Well, this is from that.
The questioner : The poets' fatwas: quotation and incorporation.
Al-Halabi : My teacher, I think, and Allah knows best, that such a statement regarding prohibition was mentioned by al-Qurtubi in the introduction to his tafsir. He narrated some stories that a man was praying and mentioned a verse to make a person enter or something of that sort, and he prohibited it, saying this is not permissible by placing the Qur'an in other than its proper places, or something like that.
The questioner : Like one who recited[An-Nur 24:28]..
The Shaykh : Meaning, the least that can be said about it is that the issue is disputed.
Al-Halabi : Yes, yes.
The Shaykh : They mentioned that the Hanafis and others, despite their different schools of jurisprudence, that a man entered asking for something, for example, and he gestured in prayer like this gesture. They said this gesture invalidates the prayer according to the Hanafis, but not others. But if he said in an occasion. They said this is quotation, and there is no obstacle to it; but if there is a fear that something containing mockery and ridicule will be attached to the verse from which it is quoted, then that is what is not permissible.
Abu Layla : I will put a normal "mim" for you.
The Shaykh : No, that is enough. May Allah reward you with good.
The Shaykh : Now, after asking permission from the one who allows us to ask permission, who is Abu Ishaq, that we open the field for others with some questions. If they run out...
Al-Halabi : If you return, we return.
And he laughs.The Shaykh
The Shaykh : I returned.
Abu Ishaq: That was my last question.
Al-Halabi : This is his habit.
The Shaykh : No, it is fine. Take this as a good omen. This is the last question, meaning he is done, it is yours.
Al-Albani and the students laugh.
Al-Halabi : This is the last question before returning.
The Shaykh: Yes.
Al-Albani (may Allah have mercy on him) laughs.
The questioner : In reality, there is no action in it.
The Shaykh : Yes, because we have not established anything in this fabricated hadith. All it contains, as they say, is the hope of reward in it. If it is true, then good; and if it is not true, we have not been harmed by anything. Why? Because we acted upon a legal ruling established by other means.
— He laughsThe Shaykh : (may Allah have mercy on him) —
The Shaykh : Have you heard anything of this from your forefathers?
(may Allah have mercy on him) laughs, and so do the students.
The questioner : In some books of language... and Allah knows best, it says
The believer is like the commanded dog.
المؤمن كالكلب المأمورThe Shaykh : I have not known it in the hadiths, and the heart rejects it.
The questioner : Perhaps it is "the believer is like the camel with the upturned nose"...
The Shaykh : That hadith is established, but he asks like a dog, what?
The questioner : The commanded one.
The questioner : My teacher, is the correct spelling "al-ANIF" (upturned nose) or "al-UNUF" (upturned nose), the camel with the upturned nose?
The Shaykh : I do not remember now. Do you have it memorized?
Al-Halabi : I remember that they said "anif" like "kutf" (shoulder), meaning they said it that way.
The Shaykh : Very good.
The questioner : They spelled it with "anif" (upturned nose).
Al-Halabi : Like the camel with the upturned nose, like a shoulder.
The Shaykh: Where did they spell it with "anif" (upturned nose)?
Al-Halabi : I remember, my teacher, perhaps I read it...
The Shaykh : No, I say regarding its spelling, do you remember?
Abu Ishaq: The camel with the upturned nose. I remember "rawd al-anif" (garden of the upturned nose).
The Shaykh : Regarding the same hadith, meaning.
Abu Ishaq: It came to my mind.
The Shaykh : Did you understand my answer? I say first, in terms of narration, I have not known it. Second, I consider it unlikely that the Messenger of Allah (peace and blessings be upon him) would utter such an utterance.
The questioner : This was about some Quranic phrases that are said in gatherings here, for example,Abu Layla : After the sweets were distributed, would someone say to him, "If you return, we return," meaning to distribute again?
The questioner : Abu Hamza said, "And if you return, we return."
The Shaykh : What is the obstacle?
The questioner : Is there an obstacle?
The Shaykh : There is no obstacle. Have you not been taught what is called quotation?
The questioner : Incorporation.
The Shaykh : Well, this is from that.
The questioner : The poets' fatwas: quotation and incorporation.
Al-Halabi : My teacher, I think, and Allah knows best, that such a statement regarding prohibition was mentioned by al-Qurtubi in the introduction to his tafsir. He narrated some stories that a man was praying and mentioned a verse to make a person enter or something of that sort, and he prohibited it, saying this is not permissible by placing the Qur'an in other than its proper places, or something like that.
The questioner : Like one who recited
And if it is said to you, "Go back," then go back
وإذا قيل لكم ارجعوا فارجعواThe Shaykh : Meaning, the least that can be said about it is that the issue is disputed.
Al-Halabi : Yes, yes.
The Shaykh : They mentioned that the Hanafis and others, despite their different schools of jurisprudence, that a man entered asking for something, for example, and he gestured in prayer like this gesture. They said this gesture invalidates the prayer according to the Hanafis, but not others. But if he said in an occasion
O Yahya, take the Book.
يا يحيى خذ الكتابAbu Layla : I will put a normal "mim" for you.
The Shaykh : No, that is enough. May Allah reward you with good.
The Shaykh : Now, after asking permission from the one who allows us to ask permission, who is Abu Ishaq, that we open the field for others with some questions. If they run out...
Al-Halabi : If you return, we return.
And he laughs.The Shaykh
The Shaykh : I returned.
Abu Ishaq: That was my last question.
Al-Halabi : This is his habit.
The Shaykh : No, it is fine. Take this as a good omen. This is the last question, meaning he is done, it is yours.
Al-Albani and the students laugh.
Al-Halabi : This is the last question before returning.
The Shaykh: Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.