Refutation of False Usool Daeef + Daeef + Daeef = Hasan li Ghayrihi

 
Muhadditheen have not adhered to this False principle of Daeef+Daeef+Daeef= Hasan li Ghayrihi. Rather they have declared narration having different isnaad collectively to be Daeef and did not Take it as proofs. Narrations having minor weaknesses collectively cannot be taken as Hujjah.


1- “Whoever does not recite Bismillah before Wudhoo,his wudhoo is invalid”.
Following are the isnaad of this narration.
a)An Saeed bin Zaid Radhiallahuanhu.[Tirmidhi 25, Ibn Majah 398]
b)An Abi Huraira radhiallahuanhu.[Abu Dawood 101,Ibn Majah 399,Muanad Ahmad 2/418]
c)An Abi Saeed khudri radhiallahuanhu.[Ibn Majah 397,Darimi 697,Musnad Ahmad 3/41]
To see more chains of this narration see Risalah of Abu Ishaaq Huwaini( deviated) “Kashful maqboo bi Saboot Hadith Tasmee’ya indal wudhoo” .In this Huwaini tried to prove this by false principle of  Daeef+Daeef+Daeef= Hasan li Ghayrihi.
Imam Abu Zur’ah ad-Dimashqi said: I asked Imam Ahmad ibn Hanbal  what is the meaning of Statement “there is no of one who did not recite bismillah”. He(Imam Ahmad) replied: Ahadith relating to this is not strong. Allah said: O you who believe! When you intend to offer As-Salât (the prayer), wash your faces and your hands (forearms) up to the elbows.So Allah did not deem Tasmeeyah to be waajib and Sunnah(ahadith) relating to this are not established.[Taarikh Abi Zuráh ad-Dimashqi  1828]
Ibn Haani Said: I asked Imam Ahmad,What if someone forgets to recite Bismillah in the beginning of wudhoo? He(Imam Ahmad) replied: His wudhoo will be valid. The isnaad of ahadith relating to bismillah  are not sound and established.[Masail Ibn Haani 17]
Imam Ishaaq ibn Mansoor asked Imam Ahmad: What if someone does Wudhoo without saying Bismillah?  Imam Ahmad replied: I do not Know any hadith in this affair whose Isnaad is Jayyid.[Masail Ahmad wa Ishaq related by Ishaaq ibn Mansoor Al-kosaj 1/68]
Hence Its Proved that Imam Ahmad Ibn Hanbal rahimahullah did not consider Daeef+Daeef+Daeef as Hujjah.
Note: Shaykh Hafiz Zubair Ali Zai hafidahullah said: In my Tahqeeq hadith of Sunan Ibn Majah 397,is Hasan li-zatihi,Hence Its Obligatory to recite Bismillah before wudhoo,If someone abandons it even after proof has been established,his wudhoo is invalid.
2: Ahadith related to Taqleel-ul-haí a (Moving fingers into one’s beard during Ablution)
Following are the isnaad of  hadith relating to this issue:
a)An Ammar Bin Yasir radhiallahuanhu.[Tirmidhi 29-30,Ibn Majah 429,Haakim 1/149]
b)An Uthman bin Affan radhiallahuanhu.[Tirmidhi 31,Ibn Majah 340,Haakim 1/149,Bayhaqi 1/54]
c)An Anas bin Malik radhiallahuanhu.[Abu Dawood 145,Bayhaqi 1/54]
Imam Abu Haatim Ar-Razi said: None of the Ahadith relating to Taqleel-ul-haí a is established[Al-Ilal al-hadith 1/252]
Hence its Proved that Imam Abu Haatim Ar-Razi did not take Daeef+Daeef+Daeef as proof.Also See Tarikh Baghdad 2/76]
Imam Ibn Hazm rahimahullah said about ahadith relating to Taqleel-ul-haí a: In All these narrations Nothing is Saheeh.[Al-Muhalla 2/36]
Note:Shaykh Zubair Ali Zai said: According to me hadith of Uthman bin Affan radhiallahuanhu reaches level of Hasan li zatihi.Its Narrator Israel bin Yoonus is Thiqah,and jarh of Ibn Hazm on him is Mardood(rejected) as its against Jumhoor.

3: Whoever gives bath to deceased  should do Ghusl.
Following are the isnaad of this narration.
a)Al-Qaasim ibn Abbas An Umrú bin Umair An Abi Huraira radhiallahuanhu.[Abu Dawood 3161,Bayhaqi 1/303]
b)Ishaaq Maula Zai’da  An Abi Huraira Radhiallahuanhu.[Abu Dawood 3162,Tirmidhi 993 and said: Hadith hasan.
c)Al-Harith Bin Muqlid An Abi Huraira radhiallahuanu.[Bayhaqi 1/301]
d)An Saleh Mawla Tawama An Abi Huraira radhiallahuanu [Bayhaqi 1/302,Ahmad 2/433]
  Apart from these,there are many other narrations of this hadith via different chain.
Imam Ahmad Ibn Hanbal said: Ahadith related to this are not Sahih but he should do Wudhoo[Masail Imam Ahmad related by Salih Ibn Ahmad 1/460]
And he said: None of the Ahadith relating to this is established [Masail Imam Ahmad related by Abdullah ibn Ahmad 1/79]
Imam Bukhari narrated from Imam Ahmad ibn Hanbal and Imam Ibn-ul-Madani that “None of the Ahadith relating to this Baab is Sahih” [Sunan ul-kubra Bayhaqi 1/301-302,Al-Ilal Kabeer At-Tirmidhi 1/402]
Imam Muhammad ibn Yahya Ad-zuhlee said: I don’t Know any Established of for taking Ghusl after giving bath to deceased,If it would have been then it would be obligatory upon us to act upon it”
[Sunan Kubra of Bayhaqi 1/302 with Sahih sanad]
Imam Ibn-Jawzi said: All these Ahadith are not authentic.[Al-Ilal Muthnahia vol-1 pg-378]
Imam An-Nawawi said refuting Tirmidhi: Rather its Daeef.[Al-Majmoo Sharh-al-Muhazzib 5/185]
Imam Abu Bakr Ibn Ibrahim Ibn Mundhir Said:Noneof the narration relating to this issue is Proved.[Al-Awsat 1/351]
Many Ulama have declared this Hadith to be Sahih.According to Shaykh Zubair Ali Zai, [Abu Dawood 3162,Bayhaqi 1/301] is Hasan.
The Purpose in quoting Jarh of Imam Ahmad,Imam Muhammad ibn Yahya Az-Zuhlee,Imam Ibn Mundhir,Hafiz Ibn Jawzi and Allamah Nawawi etc  is to prove that All these Imams did not consider Daeef+Daeef+Daeef= Hasan li Ghayrihi as Hujjah.
Imam Bayhaqi said:The Ahadith of Abu Huraira in this Baab is not sound because some narrators are Majhool and some narrators are Daeef.And correct opinion is that this is Mawqoof narration of Abu Huraira not Mafoo. [Sunan al-Kubra 1/303].
Hence,Its Known that Imam Bayhaqi being Mutasaahil did not believe in False usool of Daeef+Daeef+Daeef= Hasan li Ghayrihi .
Note:Its Proved from other evidences that order is not obligatory one rather recommended one.[see Nayl-ul-Maqsood 3162
4-Narration: “Tayammum till elbow”
Following are the narrations regarding it:
a) An Ibn Umar Radhiallahuanhu. [Al-Muhalla 2/149,Abu Dawood 330.Wa sanadun daeef munkar]
b)An Ammar Ibn Yaasir Radhiallahuanhu. [Al-Muhalla 2/149,Al-Bazzar via Nasb-ur-Rayah 1/154]
c)An  Abi Dharr Radhiallahuanhu. . [Al-Muhalla 2/150]
To See Detail Takhreej See (Nasb-ur-Rayah 1/150-152, Al-Aqood-al-Jawahir al-Munfia pg-40)
Imam Ibn Hazm Said abou these narrations: All these narrations are unsound and its impermissible to take proof from them. [Al-Muhalla 2/148]
Benefit: Its proved from  Ibn Umar radhiallahuanhu to do Tayammum till elbow.[Muwatta Imam Malik 1/56 Sahih Sanad]
5-Saying Only One Salaam at the end of Prayer.
There are Number of isnaad of this narration,some are outlined below.
a)An Humaid al-Taweel An Anas Bin Malik [Al-Mu’jam ul-Awsat Tabraani via As-Saheehah of Al-Albani  316 with daeef sanad)
b)An Ayoob An Anas Radhiallahuanhu. [Musannaf Ibn Abi Shayba via As-Saheehah 1/566,Daeef sanad]
c)An Salma Bin Akwah Radhiallahuanhu. [Ibn Majah 930 Daeef sanad,Anwaar-As-Saheefa pg-411]
d)An Aaíshah Radhiallahuanha. [Tirmidhi 292,Ibn Majah 919 with Daeef isnaad]
e)An Sahl Ibn Sad As-Sa’adiee Radhiallahuanhu[Ibn Majah 918]
There are other Isnaad of this narration which according to this Usool of Shaykh Albani becomes Hasan li ghayrihi.
But Imam Ibn Abdil Barr said: Narrations of Saying one Salaam is reported from Saad bin Abi Waqas,Aaíshah, and Anas Radhiallahuanhu.But These Narrations are Ma’lool. Scholars of Hadith do not declare it to be Saheeh.[Al-Istizkaar 1/489]
Imam Ibn Jawzi said: And Answer is that these Ahadith are Daeef.[At-Tahqeeq wa ma’a tanqeeh Ibn Abdul Hadi 1/369]
Imam An-Nawawi said about  these narrations: Jumhoor have declared them to be Daeef,saying of Haakim that its Sahih is not accepted,None of the Ahadith mentioning Finishing Salah with one salaam is established.[Khulasa al-Ihkaam vol-1 pg-445]
Imam Uqayli said: Nothing About One Salaam is Sahih.[Ad-Duafa of Uqayli 1/475]
And said: Isnaad of ahadith mentioning one Salaam is weak.[Ad-Duafa of Uqayli,Abdul Mu’ta Edition 2/58, Edition  of Samiée  2/412, Edition Dar-Majd Salaam Egypt 2/336]
Hence Its proved that Muhadditheen like Ibn Abdil Barr,Imam Uqayli,Ibn Jawzi,Imam Nawawi did not take Daeef+Daeef+Daeef= Hasan li Ghayrihi as Proof.
Also See Al-Muhalla of Ibn Hazm 4/132].
6-Hadith: Seeking Knowledge is compulsory for every Muslim. There are many chains for this narration and Shaykh Albani has declared it to be authentic. [See: Takhreej Ahadith mushkila of Al-Albani Pg-48-62)
Imam Abu Ali Hussain bin Ali Al-Hafiz an-Nisaboori said: This Hadith is Sahih according  to me.[Al-Madhkil of Bayhaqi 326: Sahih Sanad)
Where as  Imam Ahmad ibn Hanbal said:  According to us,nothing is Proved from these narrations.[Al-Muntakib  min al-Ilal  pg-128]
Imam Ishaaq Ibn Rahawaih said: Hadith “Seeking knowledge is compulsory” is not Sahih but its meaning is Correct.[Masail Ahmad wa Ishaaq 2/529,Jaami-bayanul-ilm 1/27,sanad hasan]
Imam Uqayli said: Narrations in this Baab are weak.[Ad-Duafa 2/58,other edition 2/412]
Imam Bayhaqi said: Its Matn is famous but its Isnaad are weak,I don’t know any chain of this hadith by which it can be established. And he said: If this hadith is authentic..[Al-Madhkil 325,327]
Note: Shaykh Zubair Ali zai said: This narration with all its chain is weak and to say its authentic is incorrect.

7- Its Narrated that Prophet Sallallahualaiwasallam forbade wearing shoes whilst standing.  
There are different chains of this narration.
a) Azhar bin Marwan al-Basri An Harith Bin Nabhan An Mumar An Ammar bin Abi Ammar An Abi Huraira radhiallahuanhu.[Tirmidhi 1775]
b)Qatada An Anas radhiallahuanhu [Tirmidhi 1776]
c)Abu Zubair An Jaabir radhiallahuanhu [ Abu Dawood 4135]
d)Abu Muawiyah An Amash An Abi Saleh An Abi Huraira radhiallahuanhu.[Ibn Majah:3618]
e) Waki An Sufyan Ath-Thawri  An Abdullah ibn Dinar An Ibn Umar radhiallahuanhu.[Ibn Majah 3619]
Shaykh Albani has declared this Hadith to be Sahih. But Imam Bukhari said regarding the all the Ahadith attributed to Anas ibn Malik and Abu Huraira “This Hadith is not Sahih”[Tirmidhi 1776]
Imam Tirmidhi said: Both of these ahadith are not Sahih according to Ahlul-hadith [Tirmidhi 1775]
Its Established that both Imam Bukhari and Imam Tirmidhi did not consider Daeef+Daeef+Daeef= Hasan li Ghayrihi as Hujjah rather they deemed it as weak.
To see more references from Imam Tirmidhi see [Tirmidhi 86] And article of Shaykh Zubair entitled  “Ibn Hazm and Daeef+Daeef+Daeef= Hasan li Ghayrihi”

8-Regarding ahadith  of 12 takbeer in Eed prayer  there are many narrations and some to the level of Hasan li Zatihi. For Example (Sunan Abu Dawood 1151,Sanad Hsan Li Zatihi).
Where as Imam Ibn Hazm said: There is Nothing Sahih in these narrations.[Al-Muhalla 5/84]
9-Its narrated that Prophet Sallallahualaiwasallam said: Don’t Pray Nifl Prayer i(in place) where Imam Prays fardh prayer. There are numerous Asaneed of this narration.
a)Abdul-Azeez  bin Abdul Malik Al-Khurshi An Ataa Al-Khurasaani An Mughaira Bin Shuba radhiallahuanhu[Abu Dawood 616: Albani said:Sahih]
b)Ibn Wahb An Uthman bin Ataa Al-Khurasaani An Ubay An Mughaira radhiallahuanahu.[Ibn Majah 1428]
c)An Abu Huraira radhiallahuanhu [Sahih Bukhari 848 wa Duafa Bukhari Rahimahullah]
Similar narration [Sunan Abu Dawood 1006,Ibn Majah 1427 Al-Albani said: Sahih]
d)An Ali Radhiallahuanhu . [Ibn Abi Shayba via Fath-ul-Bari 2/335 Ibn Hajr said: Isnaad Hasan]
 e) An Abi Ramtha radhiallahuanhu. [ Abu Dawood 1007 sanad Daeef,Anwar-as-Saheefa pg-48]
All the chains of this narration is weak.
Imam Bukhari said:This hadith is not Sahih.[Sahih Bukhari with Al-Fath 2/334]
And he said: This hadith is not established.[Tareekh al-Kabeer 1/341]
Those who say this hadith to be Sahih,Imam Bukhari refuted them by producing narration of Ibn Umar radhiallahuanhu[Sahih Bukhari 848]

10-Hadith Regarding Salah at-tasbeeh.

Following are the Isnaad of hadith regarding it.
a)Moosa bin Abdul Azeez Al-Hakam bin Abaan An Ikrama An Ibn Abbas  radhiallahuanhu.
[Abu Dawood 1297,Ibn Majah 1387,Sanad Hasan li Zatihi]
b)An Abdullah ibn Umrú radhiallahuanhu [ Abu Dawood 1298,sanad Daeef]
c)An Ansari wa qeel in Jaabir radhiallahuanhu[Abu Dawood 1299,Sanad Sahih till Ansari]
d)Al-Mustamar Bin Al-Rayan An Abi Jawza An Abdullah ibn Umr’u radhiallahuanhu Mawqoofan. [Abu Dawood 1298]
This narration having many chains reaches to the level of Hasan li zatihi or Sahih li Ghayrihi.
But Imam Ibn Khuzaymah said: If narration is Sahih [Sahih Ibn Khuzaymah 2/223]
Qaadhi Abu Bakr Ibn-ul-Arabi Al-Maliki said: The hadith of Abu Rafi in story of Abbas is Daeef. There is no basis to consider it to be Sahih or Hasan.[Aaridhatul-Ahwazi 2/266]
Al-Uqayli said: None of the Ahadith regarding Salah at-Tasbeeh is established.[Ad-Duafa al-Kabeer 1/124,second edition 1/141]
Imam Ibn Taymiyyah has claimed: Ahadith related to Salah at-Tasbeeh are lies.[Minhaj-us-Sunnah Vol-4  pg-116]
Qadi Ash-Shawkani made jarh on these ahadith and said: “And Truth is that all the chains of this hadith are weak,the Hadith of Ibn Abbas is near to level of Hasan but its  Shadh as its exrtremely strange. [Tuhfat-ul-zakireen pg-242]
Hafiz Ibn Hajr said: Ibn Taymiyyah and Al-Mizzi declared this to be Daeef and Ad-Dhahabi did not comment on it.And this is narrated by Ibn Abdul Hadi in Al-Ihkam [Talkhees Al-Habeer 2/7 no.482]
Hence its Proved that above mentioned all the scholars like Ibn Khuzaymah,Ibn Al-Arabi,Uqayli,Ibn Taymiyyah,Mizzi,Shawkani etc. were not in favour of Principle Daeef+Daeef+Daeef= Hasan li Ghayrihi or else they  would never declare Hadith of Salah at-Tasbeeh with so many chains to be Daeef.
Imam of Ahlus-sunnah Imam Ahmad Ibn Hanbal said about Salah-at-Tasbeeh: Its not established according to me.[Masail Imam Ahmad related by Abdullah ibn Ahmad 2/295]
Imam Ahmad was asked about Salah-at-Tasbeeh,he said: Its Isnaad are Daeef.[Masail Ibn Haani vol-1 pg-105]
Some scholars said that Imam Ahmad retracted from this opinion,and the proof is that Ali Ibn Saeed An-Nasaee asked Imam Ahmad about Salah-at-Tasbeeh,so he replied: According to me nothing is Sahih in this,then Ali Ibn Saeed narrated him the narration of Muslim bin Ibrahim An Al-Mustamar bin Al-Rayan An bin Abi Jawza An Abdullah ibn Umr’u, So Imam Ahmad replied:Mustamar is Thiqah,and  he liked this narration.[See Al-nukt Al-Zuraaf Ibn Hajr 6/280,Al-Ajwiba Al-Asqalani al-mutbu’aa fee Akhir Mishkat of Al-Albani pg-1779-1780]
Retraction of Imam Ahmad on Basis of Sahih or Hasan li zatihi narration is clearest proof that he did not consider  Daeef+Daeef+Daeef= Hasan li Ghayrihi as Hujjah.Apart from this there are many proofs and references so as to support this position of ours. From this article we came to know that following Scholars did not consider Daeef+Daeef+Daeef= Hasan li Ghayrihi as Hujjah.
1-Imam Ahamad ibn Hanbal [point 1,3,6,10]
2-Imam Abu Haatim Ar-Razee[ point 2]
3-Imam Ibn Hazm [point 2,4,8]
4-Imam Bukhari [point 3,7,9]
5-Imam Ali Ibn-ul-Madani [point 3]
6-Imam Ibn Jawzi [ point 3,5]
7-Imam Muhammad ibn Yahya Az-Zuhlee [point 3]
8-Imam Ibn Mundhir [point 3]
9-Imam Nawawi [ point 3,5]
10-Imam Bayhaqi [ Point 3,6]
11-Imam Ibn Abdil Barr[ point 5]
12- Imam Uqayli[ Point 5,6,10]
13-Imam Ishaaq ibn Rahawaih [point 6]
14-Imam Tirmidhi [point 7]
15-Imam Ibn Khuzaymah [ Point 10]
16- Hafiz Abu Bakr Ibn-ul-Arabi-[ point 10]
17- Shaykh-ul-Islaam Ibn Taymiyyah [ point 10]
18-Qadhi Ash-Shawkani [Point 10]
19-Hafiz Mizzi [ point 10]
20-Imam Dhahabi[ Point 10]
Apart from this there are many other scholars like for example Prophet Sallallahualaiwasallam said about Nabeedh “Pure Dates,Pure water”.
There are Many Isnaad of this hadith [See article of Shaykh Zubair Ali Zai entitled Ibn Hazm and Daeef+Daeef+Daeef= Hasan li Ghayrihi. Point 1]
Imam Abu Haatim Ar-Razi and Imam Abu Zuráh Ar-Razi said about this:”There is nothing Sahih in this Baab”[Al-Ilal Hadith 1/45, no.99,2nd edition 1/252 no.99]
Hence its proved that Imam Abu Zuráh Ar-Razi did not consider Daeef+Daeef+Daeef= Hasan li Ghayrihi as proof.
If Any person Claims that Daeef+Daeef+Daeef= Hasan li Ghayrihi is Hujjah and its rejection is incorrect then we request him to prove it from the statements of Major Muhadditheen,If they cannot produce it then accept truth.

From the work of Shaykh Zubair Ali Zai Hafidahullah

Translated and Edited by: Syed Nooruzzuha Barmawar
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