Ḥasan li ghayrihī

If the narrations of a ḍaīf ḥadīth become many, and this ḥadīth has minor weaknesses then this ḥadīth will be considered ḥasan li ghayrihī. 

Minor weaknesses

A minor weakness is a ḥadīth which contains a mastūr[1] narrator, or one who has weak memory, or there is irsāl[2] or tadlīs[3] in the narration.

However if a narration is classed as ḍaīf due to having a severe liar, a fāsiq (open sinner), or due it being shādh or mu’allal, then the ḥadīth will remain ḍaīf as these are not considered to be minor weaknesses. 

Ibn Ṣalāh says it is possible for the ḥadīth narrated by a mughaffal kathīr (one who makes many mistakes) to reach the level of ḥasan li ghayrihī. However Ibn Ḥājar disagrees, and the muḥaddithīn have generally adopted his view.

Example of ḥasan li ghayrihī

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، وَمُحَمَّدُ بْنُ جَعْفَرٍ، قَالُوا حَدَّثَنَا شُعْبَةُ، عَنْ عَاصِمِ بْنِ عُبَيْدِ اللَّهِ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَامِرِ بْنِ رَبِيعَةَ، عَنْ أَبِيهِ، أَنَّ امْرَأَةً، مِنْ بَنِي فَزَارَةَ تَزَوَّجَتْ عَلَى نَعْلَيْنِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ أَرَضِيتِ مِنْ نَفْسِكِ وَمَالِكِ بِنَعْلَيْنِ ‏”‏ ‏.‏ قَالَتْ نَعَمْ ‏.‏ قَالَ فَأَجَازَهُ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عُمَرَ وَأَبِي هُرَيْرَةَ وَسَهْلِ بْنِ سَعْدٍ وَأَبِي سَعِيدٍ وَأَنَسٍ وَعَائِشَةَ وَجَابِرٍ وَأَبِي حَدْرَدٍ الأَسْلَمِيِّ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَامِرِ بْنِ رَبِيعَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

‘Abdullah bin ‘Amr bin Rabi’ah narrated from his father: “A woman from Banu Fazarah was married for (the dowry of) two sandals. So the Messenger of Allah said to her: ‘Do you approve of (exchanging) yourself and your wealth for two sandals?’ She said: ‘Yes.'” He said: “So he permitted it.”[4]

Imām Tirmidhī  classifies this ḥadīth as ḥasan ṣaḥīḥ. Ibn Ḥājar mentions regarding ‘Āṣim bin ‘Ubaydullah, one of the narrators of this ḥadīth; the majority of scholars have declared him to be weak, and attributed to him weak memory. Thus, we understand that even though this particular narration may be weak in itself, due to other supporting narrations it reaches the level of ḥasan. 


[1] Literally; covered. i.e. one who has no jarḥ (criticism) nor ta’dīl (praise) 

[2] A drop at the end of the sanad after the tābi’īn. For example a tabi’i narrates from the Prophet ﷺ directly.

[3] Hiding a defect in the chain and making it appear to be sound. Its explanation and types will come in the following chapters. 

[4] Jami` at-Tirmidhi 1113

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