How Is Muslim Attitudes To Hadith Dhaif and False Hadits?

How Is Muslim Attitudes To Hadith Dhaif and False Hadits?

Friends of the Islamic world, Hadith dhaif (when referring to the science of Musthalah Hadith) is the lowest level of hadith after the hadits sahih and hasan. This hadeeth is said to be daif only because his penisbatannya not so convincing to Rasulullah SAW.

The reasons are, among others, the severed genealogy sanadnya, the less strong raw memories, and so forth. But whether this hadith can be the same as the hadith maudhu (false)? This will be explained in this simple paper.

Shaykh Khalil bin Ibrahim in his work Khuthuratu The Hadith music of Dhaif bil Maudhu explained extensively on the difference. He criticized some who equate hadith daif with false hadiths. Both have very different differences. Equating both includes a fatal mistake in religion.

Sheikh Khalil explained, among the differences of hadith dhaif and maudhu are as follows.  

إن الحديث الضعيف هو في الأصل منسوب إلى النبي المصطفى الكريم صلى الله عليه وسلم بخلاف الموضوع، فهو مكذوب مختلق مصنوع.

That is, "Hadith dhaif is basically still attributed to Prophet Muhammad SAW, unlike the hadith maudhu which is a falsified lie (in the name of the Prophet SAW).

Moreover, the cause of a hadith is the discontinuity of a sanad, or the human's inferior weaknesses such as the weakness of memory, often hesitant or guilty of conveying something. While the hadith maudhu is a hadith that is not sourced at all from the Prophet Muhammad SAW. Then hadith daif may be narrated ijmak, while the hadith maudhu can not be narrated at all except by explaining falsehood.

Furthermore, hadith dhaif is still practiced based on ijmak ulama in matters relating to virtue (fadhail), suggestions of goodness, and prohibition of evil. While the hadith maudhu haram is practiced. As well as hadith dhaif will rise its degrees to hasan li ghairihi when there is another sanad that reinforces the truth. While the false hadith will not increase the status even if it has dozens or even hundreds of hadith supporters of different paths.

Ibn Hajar al-Haitami in the book of Ad-Durrul Mandhud as quoted also by Sayyid Muhammad bin Alwi bin Abbas Al-Maliki in his work Ma Dza fi Sya'ban mentions the following.

وقد اتفق الأئمة من المحدثين والفقهاء وغيرهم كما ذكره النووي وغيره على جواز العمل بالحديث الضعيف في الفضائل والترغيب 

والترهيب، لا في الأحكام ونحوها ما لم يكن شديد الضعف.

That is to say, "Priests of the hadith and jurists have agreed, as also mentioned by Imam An-Nawawi and others, of the ability to do good deeds daif in the case of fadhail (virtues), suggestions of good and evil threats. Not in matters relating to the law of halal and haram, as long as the level of mortality is not too severe. "

Seeing some of these differences, it would be naive to have someone so abandoning hadith daif as if it were not (not classified) as the saying of the Prophet at all. Meanwhile, on the other hand, countless scholars who practice the hadiths dhaif during kedhaifannya not too severe and has no hadith supporters of the path or other sanad.

Here are excerpts from some scholars' opinions regarding How the Muslim Attitudes toward Hadith Dhaif and False Hadits.

First, Imam Nawawi in his Fatawa mentions the existence of a consensus (ijmak) among scholars related to the ability of practicing hadith dhaif for things that are not related to aqeedah and law of halal and haram.

Secondly, it is impossible to apply it absolutely in legal matters when no more authentic hadiths can be found. This opinion is attributed to Imam Ahmad and Abu Daud. In addition, Imam Abu Hanifa and Ibnul Qayyimil Jauziyyah also cited this opinion.

Third, hadith dhaif may be practiced if it is widely spread and the public receives it in general without any meaningful repercussion (talaqqathul ummah bil qabul). Fourthly, it may be practiced when the hadith is supported by another or more powerful transmission line of quality, as described by Imam At-Tirmidhi in his work. You know. (Yunal Isra).