Series of Answers by the Eminent Scholar Ata Bin Khalil Abu Al-Rashtah, Ameer of Hizb ut-Tahrir, to Questions from Visitors to his Facebook Page "Fiqhi"
Answer to Question
To Agus Trisa
Question:
Assalamu'alaikum wa rahmatullahi wa barakatuhu
May Allah always protect you and give you a lot of goodness.
I'd like to ask...
It is stated in the book al-Shakhshiyyah al-Islamiyah Volume 1 that the ahad hadith cannot be used as evidence (for aqeedah). This is the opinion adopted by the Hizb.
In fact, scholars often have different opinions about the quality of a hadith. Sometimes one scholar judges it to be valid, then other scholars judge it as weak.
So what is our attitude as syabab regarding this?
For the answers given, I say many thanks and may Allah reward you with the best.
Wassalamu 'alaikum wa Rahmatullahi wa Barakatuhu.
Answer:
Waalaykum Assalam wa Rahmatullahi wa Barakatuhu.
We have clarified this issue in Al-Shakhshiyyah al-Islamiyah (The Islamic Personality), Volume I, in the chapter "Considering Hadith as Evidence in Shari’ah Rulings," page 345, where we stated:
"[- Considering Hadith as Evidence in Shari’ah Rulings:
The evidence for aqeedah (creed) must be definitive (yaqini) and certain in its authenticity. Therefore, a solitary narration (khabar al-ahad) is not suitable as evidence for aqeedah, even if it is a sahih (authentic) hadith in its narration and understanding. As for a Shari’ah ruling (hukm shar'i), it is sufficient for its evidence to be speculative (zanni). Therefore, just as a mutawatir (mass-transmitted) hadith is suitable as evidence for a Shari’ah ruling, a solitary narration (khabar al-ahad) is also suitable as evidence for a Shari’ah ruling. However, the solitary narration that is suitable as evidence for a Shari’ah ruling is the sahih hadith and the hasan (good) hadith. As for the da'if (weak) hadith, it is absolutely not suitable as Shari’ah evidence. Anyone who cites it as evidence is not considered to have cited Shari’ah evidence. However, considering a hadith as sahih or hasan is determined by the person citing it as evidence—if they have the qualification to know hadith—and not necessarily by all muhaddithin (hadith scholars). This is because there are narrators considered trustworthy (thiqah) by some scholars but not by others, or considered unknown (majhul) by some and well-known by others. There are hadiths that are not authentic through one path but are authentic through another. Some paths are not authentic according to some but are authentic according to others. Some hadiths were not accepted by some scholars who criticized them, while other scholars accepted them and used them as proof...
Therefore, one should not rush to criticize a hadith or reject it unless its narrator is generally known to be discredited, or if the hadith is rejected by everyone, or if it is only used by some jurists who have no knowledge of hadith. In such cases, the hadith is criticized and rejected. One must deliberate and think about the hadith before proceeding to criticize or reject it.
Those who track narrators and hadiths will find frequent differences among scholars, and examples of this are very numerous.
For example: Abu Dawood narrated from 'Amr ibn Shu'ayb from his father from his grandfather, who said: The Messenger of Allah ﷺ said:
الْمُسْلِمُونَ تَتَكَافَأُ دِمَاؤُهُمْ، ويَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ، وَيُجِيرُ عَلَيْهِمْ أَقْصَاهُمْ، وَهُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ، يَرُدُّ مُشِدُّهُمْ عَلَى مُضْعِفِهِمْ، وَمُتَسَرِّيهِمْ عَلَى قَاعِدِهِمْ
“The blood of Muslims is equal; the protection granted by the lowest of them is binding on all of them; the furthest of them can provide protection on their behalf; and they are one hand against others. The strong among them returns to the weak among them, and those on an expedition return to those sitting at home.” (Abu Dawood)
The narrator of this hadith is 'Amr ibn Shu'ayb. 'Amr ibn Shu'ayb from his father from his grandfather is a chain about which there is a famous dispute; nevertheless, many have used his hadith as proof while others rejected it. Al-Tirmidhi said: Muhammad ibn Isma'il (Al-Bukhari) said: I saw Ahmad, Ishaq, and others using the hadith of 'Amr ibn Shu'ayb as proof. Abu 'Isa (Al-Tirmidhi) said: Those who spoke against the hadith of 'Amr ibn Shu'ayb only weakened it because he narrated from the manuscript of his grandfather, as if they saw that he did not hear these hadiths directly from his grandfather. Ali ibn Abdillah al-Madini said that Yahya ibn Sa'id said: The hadith of 'Amr ibn Shu'ayb is weak according to us. Accordingly, if someone deduces a Shari'ah ruling using a hadith narrated by 'Amr ibn Shu'ayb, his evidence is considered Shari'ah evidence because 'Amr ibn Shu'ayb is among those whose hadiths are used as proof by some muhaddithin.
Another example is in Al-Daraqutni from Al-Hasan from 'Ubadah and Anas ibn Malik that the Prophet ﷺ said:
مَا وُزِنَ مِثْلٌ بِمِثْلٍ إِذَا كَانَ نَوْعاً وَاحِداً، وَمَا كَيْلَ فَمِثْلُ ذَلِكَ، فَإِذَا اخْتَلَفَ النَّوْعَانِ فَلَا بَأْسَ بِهِ
“What is weighed is like for like if it is of one type, and what is measured is the same. If the two types differ, then there is no harm.” (Al-Daraqutni)
In the chain of this hadith is Al-Rabi' ibn Sabih; Abu Zur'ah authenticated him while a group of scholars weakened him. Al-Bazzar also related this hadith and it was considered a sahih hadith. If someone cites this hadith or a hadith with Al-Rabi' ibn Sabih in its chain, they have cited Shari'ah evidence because this hadith is authentic according to a group, and because Al-Rabi' is trustworthy according to a group. It is not said here that if one person discredits (jarh) and another accredits (ta'dil), then discrediting takes precedence over accrediting. This rule only applies if both come from one person regarding one person. However, if they come from two different people, where one considers the point of criticism valid and the other does not, then it is permissible. From here comes the acceptance of some narrators by some and their non-acceptance by others... etc.
Thus, the extensive differences in hadiths, narrators, and paths of narration among muhaddithin become clear. Great differences also occur between the muhaddithin, the general jurists, and some mujtahidin. If a hadith were to be rejected because of this difference, many hadiths considered sahih or hasan would be rejected, and a large number of Shari'ah evidences would be dropped, which is not permissible. Therefore, a hadith should not be rejected except for a valid reason recognized by the general body of muhaddithin, or if the hadith does not meet the required conditions for a sahih or hasan hadith. It is permissible to use any hadith as evidence if it is considered valid by some muhaddithin and meets the conditions of a sahih or hasan hadith. It is then considered Shari'ah evidence that the resulting ruling is a Shari'ah ruling...]" End quote.
I hope this is sufficient. Allah is the All-Knowing, Most Wise.
Your brother, Ata bin Khalil Abu Al-Rashtah
13 Rabi' al-Awwal 1444 AH Corresponding to 09/10/2022 CE
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