Previously we mentioned that classifying hadith as authentic and weak is an ijtihaadi issue. Therefore if a hadith is graded as dhaeef, it does not necessarily mean that this classification is correct. So if there are circumstantial evidences indicating to its accuracy, we will act upon it.

However, in this post, we would like to point out, that even if the hadith is truly weak due to it missing one or more of the conditions of a sound hadith, it is still permissible to use it as proof in law, when circumstantial evidences indicate to its accuracy.

Below we will mention the nusoos of the ulama concerning this principle.

Hafiz Iraqi has stated in his “Sharhul Alfiyah” (1/9):

“When the muhaddith says, ‘this hadith is saheeh’ or ‘hasan’, they mean this is our conclusion based on what was apparent to us from its chain of narration. They do not mean that it is 100% truth, since a reliable source can also make an error, or forget. Similarly, when the muhadditheen say, ‘this hadith is dhaeef (weak),’ they mean that the conditions of authenticity of the hadith was not apparent to them in this hadith. They do not mean that the hadith is a lie in reality. This is because a liar can speak the truth and the one who makes many mistakes can be correct.”

This statement was originally taken from Hafiz Ibn Salah, and it was echoed by Imam Nawawi, Allamah Suyuti and others in their respective works on Usulul Hadith.

(See Ulumul Hadith 16-17, Taqreeb and Tadreeb 71-72, Zafarul Amaani 112)

So since a dhaeef hadith is not falsehood in reality, if it is strengthened by circumstantial evidences that indicate to its accuracy, it will be practiced upon.

The seal of muhaqqeqeen, Allamah Ibn Humaam has explicitly stated in his magna opus, ‘Fathul Qadeer’ that, “if a dhaeef (weak) hadith is supported by circumstantial evidences that indicate to its accuracy, it will become authentic and saheeh”.

Here is a list of a few of these (قرائن) circumstantial evidences, as mentioned by the scholars of hadith and its usool:

1. Supporting chains of narrations
2. When the Ummah receives it with acceptance
3. When it is supported by the Quran
4. When it is supported by a Mutawaatir Hadith
5. When it is supported by the usools of Shariah.

In shaa Allah we will discuss the above in details in following posts.
Wabillahit Tawfeeq.