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It is to be noted that books of hadith such as Saheeh Bukhari contain ahadith that come with the chain as well as those that come without a chain. Scholars explain the ahadith mentioned in these two books are considered Saheeh, however, the titles and headings even if they look like narrations are not considered as Saheeh unless they come with Isnad in the same or other books and if they meet the other criteria for authenticity.

The ahadith which are agreed upon i. The famous book, Al-Lulu wal Marjan Corals and Pearls is a collection of all agreed upon narrations from the books of Shaykhain i. The ahadith narrated by Imam Bukhari but not narrated by Imam Muslim 3. The ahadith narrated by Imam Muslim but not narrated by Imam Bukhari 4. The ahadith that meet the conditions of authenticity set by both the Shaykhayn but they have not mentioned them in their collections 5.

The ahadith that meet the conditions of authenticity set by Imam Bukhari but he has not mentioned them 6. The ahadith that meet the conditions of authenticity set by Imam Muslim but he has not mentioned them 7.

The ahadith that are authentic according to the conditions set by other Imams of hadith At this moment, it might also be important to clarify that Saheeh Bukhari and Saheeh Muslim do not contain all the available Saheeh narrations.

It is possible that a narration might come with a strong Isnad in one collection and the weak ones in the other. However, if it is reported through many chains, it can be classified to the level of Saheeh because of corroboration which is additional evidence — such a narration would be called Saheeh Li Ghayrihi. The reason for using the terms Saheeh and Hassan for the same hadith: When these two descriptions i. Saheeh and Hassan are combined, i. The narrations that do not reach the status of either Hassan Li Dhatihi i.

Hasan by itself or Hassan Li Ghayrihi Hassan due to other factors, e. When a Daif narration is reported through multiple chains or is corroborated by a stronger narration, then it acquires the status of Hassan Li Gahyrihi. Please note that Daif is different from Mawdoo fabricated narrations. Mawdoo narrations are absolutely rejected. With regards to Daif narrations, there are several factors that can lead to their weakness, e. It is reported from Imam Ahmed that he said that when it comes to the matter of Halal and Haram, we are very strict with regards to the Isnad; however, when it comes to the encouragement of good actions Targheeb wa tarheeb , virtues of good deeds fadhail Aamal , and good akhlaq, we allow acting upon the weak narrations.

A similar opinion is also reported from Imam Nawawi, Imam Suyuti, and other scholars. These narrations that are reported through different chains are called versions of the narration. Sometimes it can happen that some of the versions would contain some additional details.

How should that matter be dealt with? This chapter provides an answer to this question. If it i. However, when a chain of narrators has a defective narrator, a supporting narrator can lend enough strength depending on the level of weakness and allow the Hadith to be deemed reliable. Mukhtaliful Hadith ; - if the reconciliation is not possible and the latter is well-established thabit , then this i.

Scholars have compiled voluminous books on the nasikh and mansookh in ahadith. Breakage in the chain can be of two types: - Saqt Ad-Dhahiri: Clearly visible breakage e. At the beginning of the chain sanad on the part of the compiler, or 2. With regards to the first case: it is called a suspended report muallaq. With regards to the muallaq narrations, the following other possibilities also exist: - Even if the compiler of the book that has the muallaq narrations say that the narrators that he has skipped are all thiqa i.

However, these narrations would still be considered weak unless their chains are identified and considered to be reliable. In Saheeh Bukhari, Imam Bukhari has used various narrations for the purpose of heading for which he has not given the isnad. It is because of the possibility that multiple names might have been skipped e. Some of the scholarly opinions regarding Mursal narrations are summarized below.

Abi Rabah are acceptable because all their Marasil, after investigation, are found to come through the Companions only. He only accepts Mursal ahadith from the senior successor e. The Daif in this context means the ahadith which are not severely weak including the ones that might have Irsal , i. It is to be noted that Imam Ahmed did not classify the ahadith into the commonly known three-tier classification comprising of Saheeh, Hassan, and Daif; he, rather, classified them in Saheeh and Daif and hence what he classified as Daif might be stronger in the view of other scholars of hadith.

He says, "There are some acceptable, others unacceptable, and some which require further investigation: if it is known that the reporter does so i. Acceptance without any investigation or conditions: - According to another opinion, the Marasil of Successors and those who report from them are acceptable without any investigation at all.

This opinion is supported by the Kufi school of mohaditheen; however other groups of scholars do not agree with this. Some of the scholars who hold the opinion regarding the acceptance of such narrations are as follows.

In some cases, they give preference to Mursal narrations over Musnad i. However, he did collect an anthology of reporters of hadith, including four female reporters, whose narratives were subjected to criticism due to Irsal i.

This collection is known as Kitab al-Marasil. The saqt can either be: 1. Obvious, or 2. These two types of saqt are explained below. Likewise, the hidden expedient report mursal khafi is the report that a narrator narrates from one of his contemporaries that he did not meet or, met but he did not narrate any hadith to him; or he met him when he was a baby.

If a narrator is proven to have lied, or 2. There are claims about him that he lied, or 3. If he does big mistakes, or 4. If he is careless, or 5. If he is a fasiq e. If he has much wahm i.

If he does mukhalafa i. If his situation is not known i. If he has a poor memory soo al-hifdh. Mawdoo narrations are those which have in their chain one or more narrators that are proven to have lied in the matter of hadith. One may only quote a Hadith of this nature if he also explains that it is a fabrication. One should therefore be very cautious about Mawdoo narrations. Some people in our times and times before us have got misguided because of the presence of Mawdoo narrations in the collection of ahadith.

When they saw that some of the narrations are fabricated, they denounced the whole hadith literature. This approach is against common sense. If some food is found to be unhealthy, it would only suit a person of no intellect to denounce eating any form of food at all. What a wise man, or for that matter any person that has got any thinking ability at all, would do would be to separate the good from the bad and then consume what is good.

The same is the approach of the people of knowledge about the hadith literature. What is fabricated has been sieved out by the hadith scholar through a rigorous process of authentication that was done with matchless diligence and very thorough research; some of the principles involved in this process are elaborated in this book already.

The criteria set by the mohaditheen and their detailed research ensured that the authentic is segregated from the inauthentic. The second one i. Muallal narration is the narration from a narrator who, because of confusion Wahm , mixes the Isnad and hence the authenticity of the narration is compromised , or the matn and hence brings together unrelated aspect from different narrations and so on.

Only the most expert scholars of hadith are blessed to be able to perform this task for the ummah. It is to be noted that this confusion can either happen in the chain or the Matn. This completely changes the meaning of the narration and the two reports are considered to have Idhtirab. Accordingly, a deeper study is done by the hadith scholars to identify which of the two is correct and which is a mistake ; or - Alteration despite the remaining integrity of the chain; if this is the case, the report is termed al-Musahhaf i.

Ibn Madhahim getting mentioned as Ibn Marajim, etc. It is to be noted that not all the ahadith are reported in the exact same wording. The scholars of hadith explain that many of the narrations are reported in their meaning and not the exact wording. Other groups of scholars also permitted it i. The scholars have written various books on explaining the difficult terms or less—commonly used words in ahadith, e. It seems as if they are names of different people but in reality, it is one person; there are many other examples like this ; and - This is done for a reason.

They i. As not many people have taken the ahadith from him, only limited knowledge is available about the narrator. Concerning this they i. Regarding the narrations from innovators in religion:. Tantamount to apostasy, or 2. Tantamount to moral corruption. As for the first: The vast majority of hadith scholars do not accept from any narrator described with such attributes.

As for the second: Someone who is not inviting people to it i. In that case, he is rejected and that is the preferred position of the hadith scholars.

When do the narrations from chronically forgetful narrators become acceptable? It is to be noted that the ahadith in this category are those whose weakness rested in the Dhabt rather than the Adl of the narrators or the breakage of the chain.

The scholars explain four ways in which a Daif weak narration can become Hassan: - If a corroborating narration is found to corroborate the narration of a narrator who had problems with his memory, and it happens so that the corroborating narrator is either stronger or of similar strength as the forgetful narrator - If a hadith had a narrator who had a narrator in the chain that was Mastur i.

Three important categories of hadith are mentioned below. A Companion, in the same manner as above i. A Successor, in the like manner: i. Mawqoof narrations: The second is called the Mawquf i. Maqtu narrations: The third is called the Maqtu i. The same term is also used for the reports that go to anyone subsequent to the Successors. The last two are said to be athar. Explanation of the term Athar: Linguistically, Athar Plural: Athaar means something that is left of the traces of something and the remains of the past people.

It is also used for the aspects that indicate what happened in the past. Islamically, one group of mohaditheen uses this word as a synonym for hadith; while the other group, as Imam Ibn Hajr mentions, uses this term to express what has been narrated from the successors and those who came after them.

The word visible or apparent is used to express the point that the concern here is the apparent and clear breakage in the chain; there still might be a possibility of a hidden disconnection, e. With the use of this ambiguous way to convey a narration, there can be a possibility that the narrator did not actually meet and receive the hadith from the one he is narrating from.

This aspect, i. It is to be noted that there is some difference of opinion in how various mohaditheen define the term Musnad. For example, according to Imam Khateeb Al-Baghdadi, an unbroken chain is Musnad even if it is not marfu. Note the definition of some of the relevant terms below: - The narration that has the Uluw is called Aali. The shorter the chain of a hadith, the lesser is the probability of error in it if its narrators are sound.

It has therefore remained a preference of the scholars of hadith to gain Isnad for the ahadith that are shorter i. After this, Imam Ibn Hajr further explains the different levels of Uluw and the terms used for them. The situation opposite to it is more common i. If he denies what is related from him categorically, then the report will be rejected i.

If he denies but with doubt, then it is accepted according to the soundest opinion. If the narrators conform in the phrasing or action used to convey a narration or conforms in some other manner e. The first is the most explicit and is the highest-ranked with regards to the dictation of hadith. The third and fourth are for someone who read to the shaykh while alone. If the plural is used, then it is like the fifth.

However, in the custom of the later generation of scholars, it is used for Ijaza i. It is mentioned by the scholars of hadith that a condition for the acceptance is that the meeting of the said contemporaries be positively proven, even if it was only once; this is the preferred opinion in this regard.

The following are the two terms that the hadith scholars use for mentioning these two types of Ijazah: With regards to Ijazah, they i. Similarly, the hadith scholars have put the condition of authority to narrate from the shaykh in case of: - Wajadah i. The status of general Ijazah: This above type of ijazah is no different to: - The general ijazah i. Though the above-mentioned types of Ijazahs are not considered acceptable with regards to acceptance of ahadith narrated by the holders of such types of Ijazahs, however, many scholars still award this type of Ijazah, e.

Ijazah to a group without knowing who is in the group; this is for the purpose of barakah only. In the terminology of hadith studies, it is understood as the Science of Narrators of Hadith. The goal of this branch of hadith studies is to conduct detailed studies of each and every narrator of hadith and verify their acceptability in terms of the adl i. For this purpose, the history and biographies are studied, their names and lineages are explored, their contemporaries are studied, and a lot of other details are evaluated and recorded.

Stressing the importance of biographical evaluations, Ali ibn al-Madini, an early authority on the subject, said, "Knowing the narrators is half of knowledge. It is therefore very important to identify which of the six is in the chains being studied. This identification is made in accordance with the circumstantial evidence and biographical studies.

One or more of such narrators may be strong while the others are weak, and vice versa. The classification process of the hadith can therefore be compromised if a weak narrator in the chain is confused with a strong narrator with the same name and vice versa.

The scholars of hadith have therefore clarified this aspect for us in detail and eliminated the possibility of confusion to a large extent. Another possible impact of the same names but people being different can be that one of them might have met the subsequent and the preceding narrator and the other might not have.

It is therefore very important to clarify which person is actually in the chain. Also, other categories derived from it and the previous one are when names are the same or similar except for a single letter or two; another similar category is when there is an advance or delay of names or similar differences ; and so on e. Ayub Ibn Sayyar and Ayub Ibn Yasar — the former is the matrook narrator while the latter is thiqa A useful tip: In order to search for narrators with the same names and so on, one can either refer back to books of Ar-rijal and find the relevant narrator, OR, one can search the narrators electronically through the hadith transmitters encylopedia which enlists , narrators in alphabetical order along with the search capability.

It is a highly valuable resource, and we pray to Allah swt to make this effort sustain and keep benefitting the students of hadith. The different groups or cohorts of narrators at various times Tabaqat 2.

The dates of their birth and death 3. Their lands and regions 4. Saeed Ibn Musayyab etc. Hassan Basri, Muhammad Ibn Sireen, etc.

Ibn Juraij etc. Imam Malik, Imam Sufyan Thauri, etc. Imam Tirmidhi, etc. It is also to be noted that various subdivisions have been proposed within each of tabaqat above too. For example, Imam Al-Hakim An-Nisaburi divides the companions into the following 12 tabaqat: - Those companions who had accepted Islam in Makkah including the four rightly-guided caliphs - The companions who migrated to Abyssinia - The people of the first pledge from the people of Madinah - The people of the second pledge from the people of Madinah16 - Those companions who had accepted Islam before the consultation of pagans in Dar An-Nadwa17 - The early migrants to Madinah i.

Khalid Ibn Waleed R. It preceded the Hijrah to Medina. The pledge occurred at a mountain pass al-Aqabah five kilometers from Makkah. It is also obvious that certain companions would fall into multiple groups, e. Similarly, it can be ascertained that if younger companions narrate something, it will indicate that there is probably another link involved in the chain which would be one or more of the senior companion s.

It is to be noted that Muffassar takes precedence over Mubham. Considering the rules mentioned above, review the four scenarios below and note what takes precedence in each of the given scenarios and why.

Abdullah Ibn Umar is also known as Abu Abdur Rahman; in some of the narrations he is mentioned by his Kunyah - The names of the people who are more known by their kunya so that when their kunya is mentioned in a sanad, their name can still be identified and vice versa, e.

Abu Ayub Ansari R. Some narrators are identified through their titles and some have certain titles that are more famous than their original names. Accordingly, the mohaditheen need to know these details so that they can identify the narrators when studying and analyzing the chains. Abu Hurairah Ad-Dawsi , - homelands e. The same can also be noticed in the case of titles or nicknames. It is not because he participated in the battle of Badr but because he opted to reside in Badr. Before starting this discussion, it is important to review the process employed by the hadith scholars with regards to biographical evaluations as explained by Imam Ibn Al-Hajr in An-Nuzhah.

Hadith scholars of the past employed various methods of classifying the narrators. Some of them are: - Observing the narrator's religiosity and asking others about it. From the above, we can notice the level of detail and care employed in identifying the reliability of narrators. There are many other intricate details of this process which might be considered beyond the scope of this brief overview and introduction to the field.

As a result of the evaluation of narrators, each scholar would then conclude by describing the standing of each narrator. As a result, a system of terminology developed overtime carrying the codifications regarding the standing of each narrator though some differences exist with regards to the terms used by the mohaditheen for the classification of narrators.

Both these terms have already been explained in the previous chapter. It is also important to know: o About the mawali Mawali is the plural for Maula and it is used for the one who frees a person or the one with whom there is an agreement or friendship, and the one on whose hand one accepts Islam. Therefore, there are different types of Mawali as shown below.

Many narrators were known and identified through this type of relationship that became a part of their name and identity, e. We should therefore know if the narrators had any brothers and sisters who would share similar names. Further details of their biographies such as who they are narrating from and narrating to, and which places they traveled to, and so on, would pinpoint who the exact narrator was.

All these details are available in the books of Tabaqat of narrators e. One can say that there can be other people too with the same name and lineage e. Malik Ibn Dinar. In such a situation, biographies will tell us who they took the ahadith from and who they transmitted too and hence their era.

If they are in the same era, we will also know the years in which they took ahadith and in what manner e. There are numerous other types too. Some of them are briefly described below: Al-Sahih or Al-Sihaah: These are the books of hadith in which the compilers tried to compile only the Saheeh ahadith; however, not all the books titled as such contain all the Saheeh ahadith. It is because Imam Bukhari endeavored to compile only Saheeh Ahadith in it and at the same time it meets the criteria of the categories of narrations set for Jama'e collections of ahadith.

Al Sunnan: These books contain ahadith categorized under various subjects and those subjects are categorized according to the order of the books of fiqh.

Al Musnad: These are the books in which ahadith are arranged according to the names of the companions. This type of books contains a lot of sayings of the companions but limited opinions from the compiler. Al-Mustadrak: This type of books of hadith contain those narrations which meet the criteria set by certain mohaditheen but they did not include them in their collections.

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