Silsilat al-Ahadith al-Daifa wa al-Mawduwa

Silsilat al-Ahadith al-Daifa wa al-Mawduwa wa Atharuha al-Sayyi fi al-Ummah
Original edition cover
AuthorAl-Albani
Original titleسـلسـلة الأحاديـث الضـعـيـفـة و الـمـوضـوعـة و أثـرها السيء في الأمـة
LanguageArabic
SubjectHadith
Media typePrint
ISBN9960-83-087-X
OCLC51168357
297.125
LC ClassBP136.5 .A43 1985

Silsilat al-Ahadith al-Daifa wa al-Mawduwa wa Atharuha al-Sayyi fi al-Ummah (Arabic: سـلسـلة الأحاديـث الضـعـيـفـة و الـمـوضـوعـة و أثـرها السيء في الأمـة, lit. 'Series of Weak and Fabricated Hadiths and Their Harmful Effect on the Ummah'), or simply known as Silsilat al-Ahadith al-Daifa, is a 21st-century, 14-volume secondary collection of hadiths compiled by Al-Albani. Considered his magnum opus, its content was initially published as a series of articles in the magazine al-Tamaddun al-Islami in Damascus. In this compilation, Albani systematically examined and categorized thousands of weak and fabricated hadiths, providing evidence for their inauthenticity. The primary purpose of the work was to prevent the dissemination of weak and fabricated hadiths and to respond to requests from scholars for a comprehensive compilation of such hadiths. The collection continues to serve as a reference for scholars and students of hadith.

Background

The development of this work was influenced by two main factors, as stated by Albani: the preservation of authentic traditions and scholarly engagement.[1] Albani aimed to prevent the use of weak and fabricated hadiths, enabling Muslims to follow Islam accurately and avoid practices inconsistent with authentic sources. His interactions with contemporary scholars, preachers, and students encouraged him to compile a book specifically addressing unreliable narrations.[1] Initially, he published his research as articles in the Damascus-based magazine al-Tamaddun al-Islami in the late 20th century.[2] The positive reception and numerous requests for verification motivated Albani to assemble these writings into a collection.[3] The latest edition, published by Dar al-Ma'arif in Riyadh in 2004,[4] consists of fourteen volumes containing 7,162 hadiths, each divided into sections of roughly 500 hadiths. Initially, the articles were compiled into parts of one hundred hadiths, with every five parts forming a single volume.[2] Ibn Baz commented on the series, noting that Albani, like all scholars, was not infallible, and some evaluations in both his weak and authentic collections should be carefully reviewed.[5]

Textual Sources

Albani relied on a wide range of classical and secondary sources. These included major hadith compilations, works on takhrij (verification), hadith terminology, and Islamic jurisprudence. Albani used both well-known canonical collections and lesser-known references, often reintroducing obscure works to scholarly attention.[6]

Albani frequently referred to Al-Jami' al-Sahih and Al-Tarikh al-Kabir by al-Bukhari; Al-Mu'jam al-Kabir, Al-Mu'jam al-Awsat, and Al-Mu'jam al-Saghir by al-Tabarani; Al-Sunan al-Kubra and Al-Sunan al-Sughra by al-Nasa'i; and Al-Du'afa' wa al-Matrukin by Ibn Hibban. He also cited Al-Mustadrak 'ala al-Sahihayn and Ma'rifat 'Ulum al-Hadith by al-Hakim al-Nisaburi; Shu'ab al-Iman and Dalail al-Nubuwwa by al-Bayhaqi; Tarikh Baghdad and Al-Kifayah fi 'Ilm al-Riwayah by al-Khatib al-Baghdadi; Al-Mawdu'at and Al-'Illal al-Mutanahiyah by Ibn al-Jawzi; Mizan al-I'tidal and Siyar A'lam al-Nubala' by al-Dhahabi; Tahdhib al-Sunan and Al-Manar al-Munif by Ibn al-Qayyim; Al-Bidayah wa al-Nihayah by Ibn Kathir; and several works by Ibn Hajar, al-Sakhawi, and al-Suyuti.[7]

Albani also drew from less-cited sources such as Jazil al-Mawahib ila Ikhtilaf al-Madhahib and Al-Qawl al-Badi' fi al-Salah 'ala al-Habib al-Shafi' by al-Suyuti; Al-Shifa' wa al-Siqam by al-Subki; Al-Tuyuriyat and Al-Thani 'Ashar min al-Mashikhah al-Baghdadiyah by Abu Tahir al-Salafi; Al-Thawab by Abu al-Shaykh; and Al-'Uqubat and Al-Qubur by Ibn Abi al-Dunya.[8]

Methodology

The book begins with an introduction but does not provide a detailed description of its methodology. Instead, Albani referred to the general principles of hadith evaluation used by earlier scholars. He arranged the hadiths according to context rather than by theme or alphabetical order.[8] Albani outlined his approach in the introductions of the first four volumes.[8] He did not follow a fixed order when presenting hadiths, stating that he recorded them as he encountered them. He emphasized independent judgment, avoiding blind imitation, and followed recognized scholarly standards in assessing authenticity.[9] Albani also showed openness to revising his earlier opinions when new evidence appeared, explaining that access to new manuscripts and editions often changed his conclusions. He further enriched his work with legal and hadith-related discussions and additional references obtained through collaboration with other researchers.[10]

In analyzing hadiths, Albani quoted the text, identified its classification as authentic (sahih), sound (hasan), weak (da'if), or fabricated (mawdu'), and explained the reasons for his evaluation.[11] He cited the source, volume, and page, examined the chain of narration (sanad), and identified defects in either the chain or the text (matan). Weakness could arise from unreliable narrators, breaks in transmission, or contradictions with stronger reports.[11] Fabricated hadiths were identified when a narrator admitted forgery, was known as a liar, or when the text contradicted the Quran, authentic hadiths, or reason. Albani's methodology followed the traditional principles of mustalah al-hadith, combining both chain and content analysis to ensure the authenticity of Islamic traditions.[11]

References

  1. ^ a b Thohir, M.; Nawawi, Muhammad; Akmal, Solihul; Qalbi, Iqwamul; Lutfianto, Muhammad (2025). "Studi Kitab Hadis Ulama Hadis Modern-kontemporer". Al Fawatih: Jurnal Kajian al Quran Dan Hadis (in Indonesian). 6 (1): 20. ISSN 2745-3499.
  2. ^ a b Buqata 2018, p. 14.
  3. ^ Buqata 2018, pp. 14–15.
  4. ^ Moyeed-ul-Zafar (2005). Contribution of Shaykh Nasir Al Din Albani to Hadith literature (PhD thesis). India: Department of Islamic Studies, Aligarh Muslim University. p. 87. hdl:10603/52393.
  5. ^ Al Baz, Abdulaziz ibn Abdullah. "What is your opinion on Silsilat al-Ahadith al-Da'ifah by Sheikh al-Albani?". binbaz.org.sa (in Arabic). Archived from the original on 5 October 2025. Retrieved 5 October 2025.
  6. ^ Buqata 2018, p. 15.
  7. ^ Buqata, Yunus (2018). The Reasoning by Inqita' (Discontinuity) According to Sheikh al-Albani Through His Book Silsilat al-Ahadith al-Da'ifah wa al-Mawdu'ah (MA thesis) (in Arabic). University of El Oued. p. 16.
  8. ^ a b c Buqata 2018, p. 17.
  9. ^ Buqata 2018, p. 18.
  10. ^ Buqata 2018, p. 19.
  11. ^ a b c Thohir et al. 2025, pp. 22–23.

Sources

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