What is your opinion on the statement of al-Hafiz, "A hasan hadith due to other chains does not establish a ruling, whether in an absolute or restricted sense"?

The questioner : Yes, you have spoken well. I do not know what your opinion is on the statement of al-Hafiz in *al-Nukat*, following Abu al-Hasan ibn al-Qattan, regarding the hasan hadith due to other chains. He stated that it is not included in what they said, namely that the hasan hadith is like the sahih hadith in terms of being used as evidence. He says that the hasan hadith due to other chains does not fall under this ruling.

The Shaykh : I had read this.

The questioner : Yes.

The Shaykh : In the *Nukat* mentioned, but the truth is, I found it very strange from the practical standpoint that al-Hafiz himself follows, let alone others. This is from one perspective. From another perspective, it is not hidden from you that the sahih hadith in itself provides a preponderance of probability. For this reason, some groups emerged who claimed that the sahih hadith is not to be acted upon in matters of knowledge, but only in practical matters. This is the expression used by Imam Ibn al-Qayyim (may Allah have mercy on him). In another expression, it is said that the sahih hadith is not to be acted upon in matters of creed. This is very well known among the later scholars, and the Tahrir Party has adopted it in this era. Consequently, they rejected many of the beliefs that Muslims have accepted, claiming that they are not mutawatir and claiming that the sahih hadith only provides probability. Some of them may exaggerate and cite Allah’s saying as evidence for their position. Since the sahih hadith only provides probability, they say it is not permissible to act upon it. In reality, this is due to their ignorance or negligence. The scholars who say that the sahih hadith provides probability—and this is the point of bringing up this issue—mean that it provides a preponderant, dominant probability. As is not hidden from scholars and students of knowledge, most of the rulings of the Shari'ah are based on a preponderance of probability. If the sahih hadith does not provide certainty but provides a preponderance of probability, then we ask: why did they apply the hasan hadith in itself and treat it as they treat the sahih hadith? Because it shares with it in creating a preponderance of probability in the mind of the one who examines the hasan nature of that hadith. However, the preponderance of probability has degrees. The important thing is that it surpasses the level of doubt and hesitation between this and that. The degree of preponderance of probability might be, for example, ninety percent, or it might be less, eighty percent, and you are descending. If it exceeds fifty percent, it enters the realm of preponderance of probability. Therefore, they applied the hasan hadith in itself as they apply the sahih hadith. At that point, we say: the hasan hadith due to other chains that provides a preponderance of probability, even if by any ratio. Although I remind you of what occurred recently between you and me, namely that a weak hadith may become sahih due to other chains, and it may even become mutawatir due to the multiplicity of its chains. What is the reason? Because this weak hadith in its chain, the more its weak chains to its individual narrators increase, the more the confidence of the one who examines them in the authenticity of this text and the totality of these chains increases. When a Muslim or scholar stands upon a hadith with a chain that gives this hadith only the level of hasan, it means that he has made his probability preponderant over doubt and hesitation. This is exactly what happens for the one who graded the hadith as hasan by its chains. Then, as these chains multiply, the probability strengthens until it becomes certainty. Therefore, I did not find in what I quoted and mentioned from al-Hafiz Ibn Hajar any evidence that obligates us to differentiate in dealing with the hasan hadith in itself and the hasan hadith due to other chains. This is what I have.

The questioner : Yes.

The Shaykh : I have an answer to this question, reminding you that practically they do not apply this theory mentioned by al-Hafiz Ibn Hajar in *al-Nukat*. This is what I have, and Allah knows best.

The questioner : Do you mean, Shaykh, that they, meaning al-Hafiz Ibn Hajar and other hadith scholars, or do you mean the jurists, for example? Who do you mean by "they do not apply this rule"?

The Shaykh : The hadith scholars.

The questioner : You mean, yes, the hadith scholars do not apply this.

The Shaykh : The hadith scholars.

The questioner : In truth, al-Hafiz Ibn Hajar, from the evidence he mentioned, quoted from Yahya and others that they do not use as evidence except what has a connected chain. And he said regarding the hasan hadith due to other chains that it includes the broken hadith supported by another path. This is quoted from the Salaf that they do not use as evidence except the connected hadith. It seems this is just a detail, meaning from...

The Shaykh : Well, the connected hadith may be weak.

The questioner : Yes, it may be weak. Yes.

The Shaykh : It must be strengthened.

The questioner : Yes.

The Shaykh : In any case, I believe that there is disagreement in some hadith issues similar to what exists in some fiqh issues.

The questioner : Yes.

The Shaykh : Therefore, the student of knowledge must not surrender his intellect and logic except to the knowledge that his heart is reassured by.