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That the women‟s prayer is different from men‟s is clear from the general nature of the
shari‟ah commands, as women are supposed to be in veil. In all acts, they are supposed to
adopt the way that provides them maximum veilness (hijaab, satr). A large number of
saheeh hadeeths from the Prophet َ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم, including hadeeths from Bukhaaree,
testify to the fact that the commands for women regarding prayer is not same as those for
men. Other dha‟eef hadeeths further elaborate this principle. Here we present a selection
of some such hadeeths. It must be made clear in the beginning itself that some people
nowadays consider dha‟eef hadeeths to be a non-hadeeth which is against the truth. The
dha‟eef hadeeths are also a kind of hadeeths, but occupy a lower position in the hierarchy
of hadeeths. Only maudhoo‟ hadeeths can be termed as non- hadeeths.
Now let us first have a look at the meaning of some of the hadeeth terminologies.
1. Saheeh hadeeth (correct hadeeth) fulfills five conditions: its chain of narrators
should be without break, the narrators should be trustworthy, they should have
good memory and preserving power, the hadeeth should not contradict a stronger
hadeeth, and it should be free from unapparent defects.
2. Hasan hadeeth (fair hadeeth) also fulfills these conditions except that one or more
of its narrators is somewhat weak in memory and preserving power. Also, a
dha‟eef hadeeth (weak hadeeth) becomes hasan if it gets corroborated on account
of possessing numerous chains of narrators.
3. Dha‟eef hadeeth (weak hadeeth) is a hadeeth which is inferior to the above two. It
lacks one or more of the attributes described in hasan hadeeth.
4. Maudhoo‟ hadeeth (fabricated hadeeth) is the one in which one or more of the
narrators has been proved to be a liar in narrating the Prophet's َصَّلَى اهللُ عَّلَيْهٍ وَسَّلَم
hadeeths.
There is no difference of opinion among the scholars regarding the ability of saheeh and
hasan hadeeths to stand as evidence in proving and deducing commands of the Islaamic
shari‟ah.
As for dha‟eef hadeeths, the overwhelming majority of scholars hold the opinion that
they cannot stand as evidence in matters of rulings and commands of the shari‟ah, but
they can be taken as evidence in matters of:
1 Describing the excellence and rewards for good deeds
2 Inducing desire for good deeds and inducing fear over bad deeds
3 Stories
4 Battle-details
However, as will be clear from the following quotes, the majority of scholars follow
dha‟eef hadeeths to some degree even in matters of commands of the shari‟ah:
1 Imaam Abu Haneefah said: A weak hadeeth from Prophet َ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَمis
better than mere analogy (qiyaas), and deducing commands on the basis of
analogy is not permissible in presence of a dha‟eef hadeeth. (Al Muhallaa by Ibn Hazm
3/161, Hadeeth Aur Fahm e Hadeeth by „Abdullaah Ma‟roofi p.427)
2 Imaam Shaafi‟ee considers a mursal hadeeth (whose chain of narrators is broken
at the top) dha‟eef, yet if there is only mursal hadeeths available in an issue, then
he makes it the basis for deducing commands. (Fathul Mugheeth by Sakhaawi 1/270 quoting
Maawurdi, Hadeeth Aur Fahm e Hadeeth by „Abdullaah Ma‟roofi p.428)
3 Imaam Shaafi‟ee prefers a dha‟eef hadeeth over analogy. (I‟laamul Muwaqqa‟een by Ibn
Qayyim 1/32, Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.428)
4 Imaam Ahmad bin Hanbal said: I do not go against a dha‟eef hadeeth if there is
no other hadeeth on the issue contradicting this dha'eef hadeeth. ( Sharh Al Kaukab Al
Muneer 2/573, Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.429)
5 The correctness of a hadeeth is not a pre-condition (for following it) with regard
to desirable (nafl) acts and for describing the excellence and rewards of good
deeds. (Al Mughnee by Ibn Qudaamah 2/88, 2/206, Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.429)
6 Imaam Auzhaa‟ee used to base his deduction of commands on hadeeths with
broken chain of narrators (a kind of dha'eef hadeeth) and hadeeths by Syrians with
broken chain at the top. (Siyar u A‟laam An Nubalaa‟ by Imaam Zahabi 7/114, Hadeeth Aur Fahm e Hadeeth
by 'Abdullaah Ma‟roofi p.429)
7 Imaam Abu Dawood used to include dha'eef hadeeths in his book if he did not
find any other hadeeth in the matter because he considered them to be stronger
than the opinions of other people, according to Ibn Mundah. (T adreebur Raawee by Ibn
Mundah, Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.429)
8 According to Imaam Nawawee, dha'eef hadeeths can be followed if it conforms to
precaution in an issue. For example, if there is a dha'eef hadeeth saying that some
particular forms of business transactions or marriages are detestable, then it is
desirable to follow them and abstain from engaging in those acts. ( Sharh Al Azkaar by Ibn
„Allaan 1/68, 1/78; Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.430)
9 If a Quraanic verse or saheeh hadeeth can have two or more meanings, or a few
hadeeths contradict each other, then the Islaamic scholars take the help of dha'eef
hadeeths for giving preference to one above the other. (Hadeeth Aur Fahm e Hadeeth by
'Abdullaah Ma‟roofi p.430)
(The compiler of I‟laaus Sunan says: All the compilers of this chain are reliable. Umm e
Dardaa is one of the great Companion women (Sahaabiyyah). Her name was Khiyarah,
according to Tahzeebut Tahzeeb.)
Women in menses
I‟laaus Sunan 1/372/353
Hazrat Mu‟aazah narrates that she asked Hazrat „Aaishah:
What‟s the matter with a woman in her menses that she is supposed to do the qadhaa of
her fasts and not of her prayers?
Hazrat „Aaishah said: When the holy Prophet َ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَمwas alive, we used to
undergo menses and then we were commanded to do qadhaa of the fasts and not of the
prayers. (A whole group of muhaddiths has quoted this hadeeth, according to Nailul
Awtaar 1/269.)
She then ordered the construction of a prayer-room in the innermost and darkest part of
her house. She used to say her prayers there till she met Allaah (died).