Question:-
Is the following Hadith classified as weak or authentic? Rasulullah Salallahu Alaihi Wasallam is reported to have said: “When a Faasiq (open sinner) is honoured, then Allah Ta’ala becomes angry and His throne shakes.”
Answer:-
According to Ibn Hajar Rahimahullah, Hafez Iraaqi Rahimahullah and others, there is weakness in the chain of narrators.
(إِذا مدح الْفَاسِق غضب الرب) لِأَنَّهُ تَعَالَى أَمر بمجانبته وإبعاده سِيمَا المجاهر (واهتز) أَي تحرّك (لذَلِك) أَي لمدحه أَو لغضب الله (الْعَرْش) لأنّ فِيهِ رضَا بِمَا فِيهِ سخط الله وغضبه (ابْن أبي الدُّنْيَا) أَبُو بكر الْقرشِي (فِي) كتاب (ذمّ الْغَيْبَة ع هَب عَن أنس) بن مَالك (عد عَن أبي هُرَيْرَة) وَضَعفه الْحَافِظ الْعِرَاقِيّ وَابْن حجر (التيسير بشرح الجامع الصغير)
عن أنس بن مالك، قال: قال رسول الله صلى الله عليه وسلم: ” إن الله عز وجل يغضب إذا مدح الفاسق في الأرض ”
شعب الإيمان
فقد جاء في حديث أنس رفعه إذا مدح الفاسق غضب الرب أخرجه أبو يعلى وبن أبي الدنيا في الصمت وفي سنده ضعف (فتح الباري ص478 ج10)
إِن الله ليغضب إِذا مدح الْفَاسِق أخرجه ابْن أبي الدُّنْيَا فِي الصمت، وَابْن عدي فِي الْكَامِل، وَأَبُو يعْلى وَالْبَيْهَقِيّ فِي الشّعب من حَدِيث أنس بِسَنَد ضَعِيف. (تخريج احاديث الاحياء ص531 ج1)
عن أنس بن مالك، قال: قال رسول الله صلى الله عليه وسلم: ” إن الله عز وجل يغضب إذا مدح الفاسق في الأرض “
رأخرجه البيهقى فى شعب الإيمان قال العجلونى: سنده ضعيف. (جامع الاحاديث ص269 ج8)
However, there is no harm in acting upon a narration in spite of weakness being found in the chain of narrators. It does not necessarily mean that the narration should be rejected as understood by many people. Below, we have recorded statements of many scholars of Hadith who are of the view that acting on a weak narration is permitted.
Ibn Hajar Rahimahullah states in Fathul Baari:
وقال ابن العربي : هذا الحديث وان كان فيه مجهول لكن يستحب العمل به لانه دعاء (فتح الباري ص606 ج10)
We understand from the above text that it is permissible to act upon a weak narration according to Ibn Arabi Rahimahullah.
Imaam Baihaqi Rahimahullah has taken proof from the narration where one is permitted to pull or draw a line in front of him when performing Salaah if a Sutra is not available, whereas the narration is classified as weak. He states:
ولا باس به في مثل هذا الحكم ان شاء الله تعالٰي وبه التوفيق (السنن الكبري للبيهقي ص271 ج2)
He further states in Dalaa’il-un-Nubuwa on page 34 vol.1, Abdur Rahman bin Mahdi Rahimahullah states: “When we narrate in acts of reward and virtue, then we are lenient in the Sanad (chain of narrators) and we overlook the narrators. However, when we narrate in Halaal and Haraam and the laws of Shariah, then we are strict in the chain of narrators.
In regards to the following statement of the Muhadditeen:
اذا روينا الحلال والحرام تشددنا
Sheikh Awwamah Hafizahullah states that the meaning of Halaal is ‘Faraaidh – those acts that are obligatory’ and Haraam refers to those acts that are prohibited. He states in his Kitaab ‘Hukmul Amal Bil Hadithit Da’eef’ on page 206 and page 139, the scholars that discuss the principles of Hadith (known as the Usooliyoon) include those laws that burden a person such as Mustahab, Makrooh, and Mubah actions (in the above principle). However, according to the Muhadditeen, Mustahab, Makrooh, and Mubah acts are not included, as according to them, leaving out a Mustahab act and acting on a Makrooh-e-Tanzeehi act is not a sin.
It is also understood from the text of Ibn Taymiyyah Rahimahullah which is recorded in Fataawa Ibn Taymiyyah on page 66 Vol.18, that the narrations mentioned in regards to the virtue and rewards of some Mustahab acts, and the abhorrence and punishment of some acts (that is the narrations discussing the quantity of reward and punishment of certain acts); if the narration is not known to be fabricated, then it is permissible to narrate it and act on it. At the time of acting upon it have hope of the reward mentioned therein and fear the punishment stated therein. Yes, when it is known that the narration is fabricated, then one shouldn’t focus his attention towards it as lies provide no benefit whatsoever. When a narration is classified as Saheeh then the laws of Shariah are proven from it, but when there is a possibility of it being authentic or unauthentic, then due to the possibility of it being true, it may be narrated. [Re:- Al Juz’ul Lateef fil Istidlali bil Hadeeth it Da’eef Page. 64/ 65]
Maulana Abdul Hay Lucknowi Rahimahullah has written that when a weak narration is found in virtue of an action (from the various actions) and the action does contain the possibility of it being Haraam or Makrooh, then it is permissible to act upon the narration and it is Mustahab (to do so), as it is safe from danger and there is hope of benefit, and it rotates between it being Mubah and Mustahab. Caution demands that one acts upon it having hope of reward. [Re:- Al-Ajwibatul Faadhila lil As’ilatil Asharatil Kaamila page.57]
Imaam Nawawi Rahimahullah states in his Majmoo on page 218 Vol.3, “All the Ulama are unanimous that one may act upon a weak narration in the chapter of virtues of actions and not in matters of Halaal and Haraam.” [Al Majmoo Pg.218 Vol.3]
He further states in Sharhul Muhazzab on page 293 vol.5, “Ahadith of virtues are considered, even though the chain of narrators are weak, one may act upon it for encouragement and warnings.”
In conclusion, there may be some level of weakness in the chain of narrators (of the Hadith in question) but the narration may be quoted since it does not pertain to Halaal and Haraam, or any injunctions of Shariah, rather it serves as a warning to people.
ALLAH TA’ALA KNOWS BEST!
ANSWERED BY:
Mufti Mohammed Desai
Date: 17 Dhul Qa’dah 1443 / 18 June 2022
