Alhamdulillah wa sal Allahu `alayka ya rasulAllah

as-salamun ala man ittiba al-huda

Jamal Diwan states:

as salamu alaikum Ahmed,

” I was just looking back at this post and your comment and something came to mind. Imam al-Bukhari’s mentioning of some daeef hadith in his book Adab al-Mufrad does not necessarily mean that those ahadith should be acted upon because he could have had other reasons for mentioning those narrations. The opinions in the article are specific to whether or not weak hadith should be acted upon.

Allah knows best.
Jamaal”

This can be easily refuted using your own logic. Firstly, you state your premise

1) Imam al-Bukhari mentioned weak aHadith in Al-Adab al-Mufrad
2) Just because he mentioned them that doesn’t mean he acts upon them
3) The aHadith of kissing of the hands and feet are weak

Firstly, Imam al-Bukhari acted upon the aHadith of kissing the hands in feet (mentioned in Al-Adab al-Mufrad, Bab taqbil al-rajl and bab taqbil al-yad) when he met Imam Muslim, rahimahumallah taala and Imam Muslim kissed his feet and Imam al-Bukhari rahimahullah did not stop him [al-Khatib in his Tarikh (13:102), al-Hakim in al-Tarikh and Ma`rifat `ulum al-hadith, Bayhaqi in al-Madkhal, Ibn Hajar in Hadi al-Sari (p. 488) and his Nukat (2:717-719), as well as al-Subki in the chapter of Bukhari in Tabaqat al-shafi`iyya, and Ibn al-Muqri' (d. 381) in the introduction to his al-Rukhsa fi taqbil al-yad (Riyad ed. 1987). ]

Secondly, you will most probably claim that the aHadith on this topic are weak and you claim that Imam al-Bukhari doesn’t act upon it? Then why didn’t Imam al-Bukhari stop Imam Muslim?

Wa ma `alayna ilal balagh al-mubin

Inshaa'Allaah ta'A'la this finds you well and in high eaman. This is Ibrahim from Sacramento. I had the pleasure of meeting you while driving you back and forth to the masjid this last Ramadan. I hope that you and your wive made it back to Egypt okay. If you see this throw me a line, I lost your email.
Article Questions:
How does the status of the hadith affect its hukm? Does group two merely believe that a weak hadith CAN be acted upon (mubah) or is the weak hadith evidence enough to make the action mustahab? Is it possible in the Hanafi school to have a Wajib act that is derived from weak ahadith? Jazak Allaah Khair

Inshaa'Allaah ta'Ala this finds you well and in high eaman. This is Ibrahim from Sacramento. I was given the pleasure of meeting you while driving you back and forth to the hotel and masjid last Ramadan. I hope you and your wive made it back to Egypt okay. Im glad I came across this article, JAK. If you come across this comment throw me an email, I would love to talk to you again. Unfortunately I lost your email address.
Article Questions:
Can you specify how a weak hadeeth (in group two's perspective) affect the hukm the act is given in shariah? Does this mean that for group 2 a weak hadeeth is only “allowed” to be acted upon (mubah) or that it is actually mustahab? Is it possible to have something wajib (hanafi usage) that is based off of weak hadeeth?
Jazaki Allaah Khair

I was just looking back at this post and your comment and something came to mind. Imam al-Bukhari’s mentioning of some daeef hadith in his book Adab al-Mufrad does not necessarily mean that those ahadith should be acted upon because he could have had other reasons for mentioning those narrations. The opinions in the article are specific to whether or not weak hadith should be acted upon.

Allah knows best.
Jamaal

I find it conflicting that Imam Bukhari Rahimullah was from the 1st group who completely disregarded Daeef Ahadith regardless of its usage, since this great Imam of the Imams of Hadith wrote his own book Adab -al-Mufrad which is well known for having several Daeef Ahadith. So clearly according to this great master of Muhaditheen Rahimullah Daeef Hadith can be used for Targeeb wa Tarheeb.

Wallahu Alam