Khayr Al-Usool Fi Hadith
Al-Rasool
What you should know about
Hadith and what you should
Demand from the Hadith rejecters and ignorant?
By:
Shahid Bin Waheed شاهد
بن وحيد
بسم الله الرحمن
الرحيم
الحمدلله
رب العالمين والصلوة
والسلام على اشرف
الانبياء وسيدالمرسلين
نبينا محمد صل
ا لله عليه وعلى
آله واصحابه وازواجه
اجمعين - امابعد
All the praises and thanks be to Allaah, Sustainer of the Universe, and blessing and salutation to be the most distinguish of the Messengers and foremost among the Prophets, our Prophet Muhammad, peace and blessings of Allaah be on him and on his wives, children and Companions.
Following is a brief account (with peculiar terminology) of Science of Hadith.
The Science of Usool Al-Hadith is the science through which the principles, foundations, and circumstances of Hadith are known.
The objective of the science of Usool Al-Hadith is to act on the approved after learning the principles, foundations, and circumstances and to abandon the disapproved.
Subject of the Science of
Usool Al-Hadith
The subject of the science of Usool Al-Hadith is Hadith.
Definition of Hadith
A saying of deed or practice of or silent approval (of
another’s action) by the Prophet Muhammad (SAW), his Companions (Sahabees) or
their successors (Tabieen) is called Hadith, beside that it is also called Khabar
or Athaar/Athar.
Kind of Hadith
There are two kinds of Hadith, Khabar Mutawatir and
Khabar Wahid.
Khabar
Mutawatir
Is a Hadith whose narrators are
many in every period and intellectually it is not possible that all of them
tell a lie.
Is a Hadith whose narrators are not as many and it is distinguished in many ways depending on different aspects.
Marfoo Hadith is
one in which a saying, deed or tacit approval of Prophet Muhammad (SAW) is
mentioned.
Mawqoof Hadith is
one in which a Companion’s saying, deed, or approval is mentioned.
Maqtoo Hadith
is one in which saying, deed, or approval of the successor of the
Companions (also known as Tabiee) is
mentioned.
In terms of its reliability too, Khabar Wahid is of three
kinds i.e. Mashoor, Azeez or Aziz,
and Ghareeb or Gharib.
Mashoor is a Hadith whose line of narrators are never less than three.
Azeez is a Hadith whose line of narrators have never been less than two.
Ghareeb is a Hadith whose line of narrators is only one.
Third Distinction of Khabar
Wahid
In terms of the reliability of character of its narrators, Khabar Wahid has fifteen classifications:
(1)
Sahih Lizatih (2) Hasan Lizatih (3) Da’eef (4) Sahih Lighayrih (5) Hasan Lighayrih
(6) Mawdoo (7) Matrook (8) Shazz (9) Munkar (10) Ma’roof (11) Mu’allal (12)
Mudtarib (13) Maqloob (14) Musahhaf
(15) Mudraj
1.
Sahih
Lizatih is Hadith whose
all narrators are distinguished for their integrity and are perfectly precise.
The Sanad of the Hadith is carried back without interruption and it is
not contradicted neither it is defective.
2.
Hasan
Lizatih is a Hadith
matching up to Sahih Lizatih except of that the narrators do not approach the
preciseness of those of Saheeh (that is they are imperfectly precise).
3.
Da’eef is a Hadith whose narrators lack the
characteristics of those of Saheeh and Hasan.
4.
Saheeh
Lighayrih is that Hadith
Hasan Lizatih that has innumerable chains of narrators.
5.
Hasan
Lighayrih is that Hadith
Da’eef which has innumerable chains of narrators.
6.
Mawdoo is the Hadith whose narrator is already
accused of telling lies in relating Hadith.
7.
Matrook is the Hadith whose narrator is accused of
falsehood, or the narrative is contrary to the general rules of religion. (Often anti-Islaam forces and ignorant like
Akbarally Meherally of “mostmerciful.com and Osama Abdallah of
“answering-christianity.com” use this kind of Hadith to bash Islaam and look
good without knowledge).
8.
Shazz is that Hadith whose narrator is trustworthy
but contradicts the narration of trustworthy narrators.
9.
Munkar is one whose narrator, although he is
weak yet contradicts the narration of trustworthy narrators.
10.Ma’roof is a Hadith that is obverse to Munkar.
11.Mu’allal is a Hadith with a concealed defect that is a scar on its
soundness and only an adept can know it not everyone. (Same comments as in # 7 above).
12.Mudtarib is a discarded Hadith meaning that there is disagreement
in its chains of narrators or text so that it cannot be compromised or made to
agree.
13.Maqloob is a Hadith in which the text or chain is inverted
unintentionally meaning what precedes is made to follow and follow is given
precedence, or a narrator is named instead of another by mistake.
14.Musahhaf is a Hadith in which the correct words are retained in
their form but the diacritical* marks are wrongly placed; therefore, there is
an error in pronouncing them.
15.Mudraj is a Hadith in which the narrator puts in his own words
somewhere.
Fourth Distinction of Khabar Wahid
In terms of omissions or lack of it, Khabar is divided into
seven classifications: Muttasil,
Musnad, Muallaq, Mudal, Mursal, Mudallas, and Munqati.
1.
Muttasil is the Hadith whose chain of narrators
includes all the narrators.
2.
Musnad is a Hadith whose line of transmission is
traced right up to the Prophet Muhammad (SAW) uninterrupted.
3.
Muallaq is a Hadith in whose Sanad one or more
narrators are omitted.
4.
Mudal is a Hadith in which narrator is omitted
from the middle stage of its line of narrators or more than one narrators are omitted
one after another.
5.
Mursal is a Hadith from the end of whose line of
transmission, a narrator is omitted.
6.
Mudallas is a Hadith whose narrator conceals the
name of his Shaykh, or of the Shaykh of his Shaykh.
7.
Munqati is a Hadith that is not uninterrupted or
Muttasil but one in which a narrator is omitted at any stage.
Fifth Distinction of Khabar Wahid
In terms of the manner of narration, Khabar Wahid is of two
kinds, Mu’annan and Musalsal.
1.
Mu’annan is a Hadith, which has the word “an (Ain, nun)” in its Sanad. That
is why it is also called “an.”
2.
Musalsal is a Hadith in which the manner of narration, or the
characteristics of narrators or the circumstances are similar.
Science of Hadith
Primary Definitions
Hadith Terminology
Definition
It is the study of the principles and rules with which we know the
Chain of Narrators and the Text with regard to acceptance and rejection.
The Science of Hadith has two divisions
Transmission of Hadith, and study of Hadith
1. Transmission of Hadith
It is the science concerned with reporting, narrating, validating,
and writing of the Prophet's words and deeds.
2. Study of Hadith
It is the study by which we can know the essence, conditions,
types, and judgments of narration. By its means we can also know the narrators,
their conditions, the categories of the narrated materials and other related
matters.
The essence of narration is
Transmitting and ascribing Prophetic tradition to Whom It Is
Attributed by Speaking or Narrating or any other way.
Its Conditions
The narrator should transmit his narration in one of the Methods
of Transmission such as Hearing, Display, Permission and others.
Among the types of transmission are continued, discontinued and
the like.
(The judgments of transmission) in the aforementioned definition
means the acceptance or rejection of the transmission in question.
The state of narrators is determined by Uprightness and
Invalidation.
The phrase ''their conditions'' is confined to the area of
transmission and performance.
''Categories of narrated materials'' means compiled the
collections of hadiths (Musnads), lexicons, volumes and other materials.
''The other related matters'' in the definition of transmission
includes knowing the terminology of those working in the field of transmission.
This branch of knowledge is called study of Hadith, or the Study
of Hadith Transmission Principles or Hadith Terminology. The latter is the most
obvious and indicative of the intent.
- Subject Matter
The transmitter and the narrated material as regards acceptance
and rejection
- Benefits
Knowing the accepted and rejected traditions and narrations.
- The most important compilations of this discipline are
1. AL-MUHADDITH Al-FASIL BAIN AL-RAWY WA AL-SAMI' [The Distinction between Transmitter and Hearer] by Al-Qadi Abu Muhammad Al-Ramahormuzi
who is considered the first one to compile independently in this discipline.
2. `ULUM AL-HADITH [Studies of Hadith] by Al-Hafizh Abu `Amr bin Al-Salah who is
well known for his introduction. About Ibn Al-Salah, Ibn Hajar said, ''His book
gathers whatever is scattered in others' books, so people have dedicated
themselves to it and followed it heartily. Many versifiers, synopsizers,
reviewers and scholars have devoted themselves to it. It also has innumerable
opponents and proponents.'' Because of the book's extreme importance, it was
abridged by Imam Al-Nawawi in AL-TAQRIB [Facilitation], and by Ibn Kathir in
his book IKHTISAR `ULUM AL-HADITH [Synopsis of Prophetic Hadith Studies], and
by Ibn Hajar Al-`Asqalani in NUKHBAT AL-FIKR FI MUSTALAH AHL AL-ATHAR [Elite of
Intellect in the Terminology of Tradition Scholars] and by others.
General
Definitions
Literally
The Arabic word HADITH means ''story'' and ''new.'' In this sense
Allah, Exalted and Majestic, says, ''Has the HADITH of Moses reached you.'' In
this verse, the word HADITH means ''story.'' Allah also says, ''Every time a
MUHDATH reminder comes to them they hear it only while they play.'' The word
MUHDATH means ''new.'' There are verses in the Holy Qur'an in which the word
HADITH is intended to mean the Holy Qur'an itself. For example, Allah, Exalted
and Majestic, says, <Thou wouldst only, perchance fret thyself to death,
following after them, in grief, if they believe not in this message
[Hadith]>. The word HADITH here stands for the Qur'an itself.
Technically
It is any word, deed, approval, and physical or moral description
attributed to the Prophet, whether truly or supposedly even the moves and rests
in the awakening or sleep.
Prophetic Traditions [Sunnah]
Literally
The Arabic word SUNNAH denotes the manner or biography whether
good or bad.
Technically
The majority of scholars consider it synonymous with the term
Hadith. The word SUNNAH may be the antonym of the word BID`AH [novelty in
religion]. According to Imam Shatbi, ''A person is said to be adherent to
Sunnah if he follows the deeds of the Prophet, peace be upon him. On the other
hand, somebody may be described as adherent to Bid`ah [novelty in religion] if
he works against Prophetic tradition. The word SUNNAH may also denote the acts
of Companions (may Allah be pleased with them) only in what leaves no room for
personal opinions. This view works whether such acts are found in the Qur'an or
Prophetic tradition or not. This is because the Companions' intention was to
adhere to a certain Prophetic tradition that they witnessed and of which we
knew nothing, or even because their deeds are interpretative judgments
unanimously approved by them or by later Successors. Al-Shatbi said, ''This
meaning is supported by the Prophet (peace be upon him) when he says, `Stick to
my tradition and to that of the Righteously-Guided Caliphs'''.
Narration [Khabar]
Literally
The Arabic word KHABAR means ''Great affair.'' Its plural is
AKHBAR.
Technically
It means whatever is transmitted from the Prophet (peace be upon
him), the Companions, the Successors and whoever came after them.
Therefore, for many scholars, KHABAR is synonymous with HADITH.
Some scholars try to differentiate between KHABAR and HADITH. KHABAR, according
to them, is confined to the deeds of all people except the Prophet (peace be
upon him). Hence, they call the one specialized in Prophetic tradition MUHADDITH
[a transmitter] and in stories and the like IKHBARI [a historian].
Tradition
[Athar]
Literally
The Arabic word AL-ATHAR means ''the remains of any thing''.
Technically
It is the tradition transmitted from the Companions and
Successors.
Scholars believe that ''Al-Athar'' is synonymous with ''Sunnah''
and ''Hadith''. It designates hadiths traceable to the Prophet (peace be upon
him) and those restricted to Companions. Al-Nawawi said, ''Transmitters used to
label the Traceable and Restricted Hadiths as Athar''.
Components of Hadith
Chain of Narrators [Sanad]
Literally
The Arabic word AL-ATHAR means ''the remains of any thing''.
Technically
It is the tradition transmitted from the Companions and
Successors.
Scholars believe that ''Al-Athar'' is synonymous with ''Sunnah''
and ''Hadith''. It designates hadiths traceable to the Prophet (peace be upon
him) and those restricted to Companions. Al-Nawawi said, ''Transmitters used to
label the Traceable and Restricted Hadiths as Athar''.
The Text [Matn]
Literally
The Arabic word MATN [Text] may be derived from MUMATANAH [Remote
end] or from in MATTANTU [To extract] or from AL-MATN [Erected stiff spot of earth]
or even from the Arabic phrase TAMTIN AL-QAUS which means strengthening the
row.
Technically
It is the original words, at the end of the chain of transmitters,
whether being narrated from the Prophet (peace be upon him) or from anyone
else.
For example
Imam Muslim reported in his Sahih: Abu Bakr bin Abu Shaibah
reported on the authority of Abu `Usamah from Hisham from Muhammad bin Sirin
from Abu Hurairah that the Prophet (peace be upon him) said: None amongst the
(Muslim) men should make proposal of marriage upon proposal already made by
another (Muslim) brother or enter into a transaction when his brother has
already entered and a woman should not ask the divorce of her sister to deprive
her of what belongs to her, for she would have only what Allah has destined her
to have. Those men narrating a Hadith one from another from the Prophet (peace
be upon him) are the narrators. This chain may be called Chain of Narrators or
Transmitters, or Chain of Transmission. Whereas the body reached by the chain, whether
it is a saying, an approval or an attribute of the Prophet (peace be upon him)
is called the Text. In this Hadith, the text is the utterances said by the
Prophet (peace be upon him).
The Caption [Taraf]
Literally
The Arabic word TARAF [Caption] means a part or a group of
something.
Technically
It is a complete sentence taken from the text indicating a saying,
deed, approval or attribute of the Prophet (peace be upon him). The caption may
be taken from the opening sentence of the text, or any other sentence
indicating saying, deed or approval, whereby distinction is often made among
texts.
Categories of Narrators
Narrators of Hadith
Advantage of studying Categories of
Narrators
The study of Categories of Narrators is a branch of the general
study of narrators. This science has a great benefit. Ibn Hajar said that its
advantage is avoiding the inclusion of doubtful narrators, as well as exposing
dishonest ones. It also aims at reaching the objective of accurate
transmission.
Literally
The Arabic word TABAQAH [Category] means similar group of people.
Technically
Category means a group of narrators who resemble one another in
age, even approximately, and in meeting preceding scholars.
Division of Category
The division of categories is a discretionary or technical matter
as maintained by Ibn Kathir.
The Companions
Literally
The Arabic word SAHABI [Companion] means one who associates with
another.
Technically
The term ''Companion'' applies to any Muslim who the Prophet (peace
be upon him), whether his meeting with him was long or short, and who
ultimately died while still embracing Islam.
Categories of Companions
Some scholars maintain that all Companions are of one category due
to their companionship with the Prophet (peace be upon him). Such scholars
maintain the same view towards Successors, and whoever follows them. They
derive evidence from the saying of the Prophet (peace be upon him), ''The best
among the people are those who belong to my age, then those next to them, then
those next to them. He mentioned two or three generations after his own.''
Some scholars, however, divided Companions into categories
according to their precedence in embracing Islam, their migration, witnessing
great events like Badr and the Pledge of Al-Ridwan, and other degrees and
ranks.
Ibn Sa'd, in his book AL-TABAQAT AL-KUBRA [Greater Categories],
divided the Companions into five categories. At the top he put the Muhajirin
[Immigrants] who witnessed Badr, then the Ansar [Helpers] who witnessed Badr,
then those who embraced Islam among the Muhajirin and Ansar but failed to
witness Badr, then those who embraced Islam before the Conquest of Mecca, then
those who embraced Islam after the Conquest.
Ibn Sa'd made such a division of categories according to the
temporal and location factors. Ibn Kathir said, ''Among the most distinguished
books which tackle this topic is Muhammad bin Sa'd's book entitled AL-TABAQAT
AL-KUBRA. Expressing his view regarding Ibn Sa`d's book, Ibn Hajar said, ''Ibn
Sa`d's book is the most comprehensive book ever written on this question.''
In his book MA'RIFAT `ULUM AL-HADITH [Cognizance of Hadith
Studies] Al-Hakim Al-Naisaburi divided Companions into twelve categories
1. Those who embraced Islam at Mecca, like Abu Bakr, `Umar,
`Uthman and `Ali.
2. Those who attended at Dar Al-Nadwah [Conference House].
3. Those who migrated to Abyssinia.
4. Those who witnessed the First Pledge of Al-`Aqabah.
5. Those who witnessed the Second Pledge of Al-`Aqabah.
6. First Muhajirin who caught up with Allah's Messenger (peace be
upon him) at Qiba' before entering Medina.
7. Those who witnessed Badr.
8. Those who migrated during the period between Badr and
Al-Hudaibiyah.
9. Those who attended the Pledge of Al-Ridwan.
10. Those who migrated during the period between Al-Hudaibiyah and
the Conquest of Mecca.
11. Those who embraced Islam at the Conquest.
12. Children and infants who saw the Prophet (peace be upon him)
on the Day of Conquest, Farewell Pilgrimage and other occasions.
Knowing Companions is part and parcel of studying the ascribed and
Incompletely Transmitted Hadiths. Explaining the importance of knowing
Companions, Al-Hakim maintained, ''Whoever preoccupies himself with thorough
study of the Companions is indeed a perfect memorizer. I witnessed some of our
preceding scholars narrate Traceable Hadith on the authority of a Successor
from Allah's Messenger (peace be upon him). They may narrate a Hadith from a
Successor conceiving that he is a Companion, or they may narrate the Hadith
from a Companion and conceive that he is a Successor.''
All the Companions are upright and trustworthy due to Allah's
praise of them in His Holy Book, as well as the praise given in their favor by
Allah’s Messenger (peace be upon him). Allah, the Exalted and Al-Mighty, says
in the description of the Muhajirin [Migrant] and the Ansar [Supporters], ''To
the indigent Migrants, those who were expelled from their homes and their
property, while seeking Grace from Allah and (His) Good Pleasure, and aiding
Allah and His Messenger; and such are indeed the sincere ones. And those who,
before them, had homes (in Mecca) and had adopted the faith, show their
affection to such as came to them.'' The Companions, however, are not equal
regarding their narration from Allah's Messenger (peace be upon him). Some of
them narrated many hadiths, whereas others did not provide much narration.
Among the first category are Abu Hurairah, `A'ishah bint Abu Bakr, Anas bin
Malik, `Abdullah bin `Umar, Jabir bin `Abdullah Al-Ansari, Abu Sa`id
Al-Khudari, `Abdullah bin Mas`ud And `Abdullah bin `Amr bin Al-`As.
Among the most well-known books written on the Companions are
1. AL-ISTI`AB FI ASMA' AL-ASHAB [The Exhaustive Book on
Companions' Names] by Ibn `Abdul-Bar.
2. USD AL-GHABAH FI MA`RIFAT AL-ASAHABAH [Wood Lions in Cognizance
of the Companions] by Ibn Al-Athir Al-Jazari.
3. AL-ISABAH FI TAMYIZ AL-SAHABAH [Right Course in Recognizing the
Companions].
4. Al-Tabaqat Al-Kubra [Greater Categories] by Ibn Sa`d.
The Successors
Literally
The Arabic word TABI`I [Successor] is an active participle derived
from the verb TABI`A [to succeed]. Its plural form is TABI`IN [Successors].
Technically
The term is attributed to a person who kept company with a
Companion. This definition is given by Al-Khatib Al-Hafizh. The general
denotation of the word TABI`I [Successor] is specified to the person who
succeeds another on the right course. Al-Hakim's definition gives the sense
that it is enough for a Successor to hear from a Companion or meet him, even if
the customary companionship is not realized. However, stipulating the meeting
and seeing fits the Companion more than the Successor with respect to the
denotation of the utterances.
Categories of Successors
Just as scholars differed regarding categories of Companions, they
had also different opinions concerning categories of Successors. Some scholars
regarded all Successors as one category,
while Al-Hakim divided them into fifteen categories
At the top there is the first category, who are attached to the
previous ten categories of Companions. They include Qais bin Abu Hazim and Abu
`Uthman Al-Nahdi. This category also includes the Successors who were born
during the lifetime of the Prophet (peace be upon him). They were Companions'
children. Al-Hakim considered them Successors, while others regarded them as
young Companions only due to their seeing the Prophet. They include `Abdullah
bin Talhah, Abu Umamah As`ad bin Sahl bin Hunaif and Abu Idris Al-Khaulani.
The second category: Successors who were contemporaneous with two
epochs.
The phrase ''Contemporaneous of two epochs'' means those who lived
during Al-Jahiliyah [Pre-Quranic Period] and witnessed the Prophet's lifetime,
and embraced Islam, but they are not regarded as Companions. The Arabic word
KHADHRAMAH [Contemporaneousness of two epochs] means ''cutting''; an allusion
that they are cut off from Companions. Among such people, Muslim recorded about
twenty people, including: Abu `Amr Al-Shaibani, Suwaid bin Ghafalah, `Amr bin
Maimun, Abu `Uthman Al-Nahdi, Abu Al-Halal Al-`Ataki and `Abd Khair bin Yazid
Al-Khaiwani. Ibn Al-Salah, however, commented: Muslim overlooked some people
like Abu Muslim Al-Khawalani and `Abdullah bin Thaub. To such category, some
scholars added `Abdullah bin `Akim and Al-Ahnaf bin Qais.
The third category: The preceding
Successors
They are the seven Medinan jurists: Sa`id bin Al-Musayib, Al-Qasim
bin Muhammad, `Urwah bin Al-Zubair, Kharijah bin Zaid, Abu Salamah bin
`Abdul-Rahman, `Ubaidullah bin `Abdullah bin `Utbah, Sulaiman bin Yassar, some
scholars of Basrah who met Anas bin Malik, and some scholars of Kufah who met
`Abdullah bin Abu `Aufa.
Ibn Sa`d classified Successors into three categories according to
the cities where they lived in.
He started with Medina, and classified those who lived in it into
categories. Then he turned to those who lived in Mecca and divided them into
categories as well. Then those who stayed at Al-Ta'if, Yamamah, Bahrain, Kufah,
Basrah, Wasit, Al-Mada'n, Baghdad, Khurasan, Syria, Egypt, `Aylah (Palestine),
Africa and Andalusia.
Benefit of studying Successors
The benefit gained from studying the categories of Successors is
the same as that gained from knowing Companions. By virtue of this knowledge we
can recognize Incompletely Transmitted Hadith and Connected Hadith. This
knowledge helps also to scatter illusions and eliminate dubiosity caused by
non-identification of names of narrators, their homelands and other matters.
The Best Among Successors
Scholars differed regarding who was the best among Successors. The
most well known opinion was that he was Sa`id bin Al-Musayib. This view was
attributed to Ahmad bin Hanbal and other scholars. Nevertheless, scholars of
Al-Basrah maintained that the best among them was Al-Hasan. However, Scholars
of Al-Kufah said this rank was shared between `Alqamah and Al-Aswad. Some
people, however, argued that the best among the Successors was Uwais Al-Qurani.
Meanwhile the Meccans said that the best was `Ata' bin Abu Rabah.
The most honored among female Successors
were
Hafsah bint Sirin, `Amrah bint `Abdul-Rahman and Umm Al-Darda'
Al-Sughra, may Allah be pleased with them all.
Followers of Successors
The term applies to those who did not meet the Companions, but met
and narrated from one or more Successors.
Categories of Followers of Successors
1. Those who were contemporaneous with young Successors but did
not meet Companions.
2. The elder Followers of Successors.
3. The middle-aged Followers of Successors.
4. The younger Followers of Successors.
Followers of the Followers
It is an epithet given to a person who met one or more of the
Followers of the Successors, from whom he transmitted hadiths.
Categories of Followers of the Followers.
1. The elder Followers who transmitted hadiths from Followers of
Successors.
2. The middle-aged Followers of the Followers.
3. The younger Followers of the Followers.
The Scholars of Hadith
Amir of the Believers
It is a title given to a person who has extensive knowledge of
most hadiths such that only a few hadiths escape his cognition.
The Memorizers
It is a title given to a person who knows most narrators of each
category; and it is the person who preoccupies himself with the Study of
Hadith.
Study of Hadith
Definition
It is the study of the principles and rules with which we know the
Chain of Narrators and the Text with regard to acceptance and rejection.
The Science of Hadith has two divisions
Transmission of Hadith, and study of Hadith
1. Transmission of Hadith
It is the science concerned with reporting, narrating, validating,
and writing of the Prophet's words and deeds.
2. Study of Hadith
It is the study by which we can know the essence, conditions,
types, and judgments of narration. By its means we can also know the narrators,
their conditions, the categories of the narrated materials and other related
matters.
The essence of narration is
Transmitting and ascribing Prophetic tradition to Whom It Is
Attributed by Speaking or Narrating or any other way.
Its Conditions
The narrator should transmit his narration in one of the Methods
of Transmission such as Hearing, Display, Permission and others.
Among the types of transmission are continued, discontinued and
the like.
(The judgments of transmission) in the aforementioned definition
means the acceptance or rejection of the transmission in question.
The state of narrators is determined by Uprightness and
Invalidation.
The phrase ''their conditions'' is confined to the area of
transmission and performance.
''Categories of narrated materials'' means compiled the
collections of hadiths (Musnads), lexicons, volumes and other materials.
''The other related matters'' in the definition of transmission
includes knowing the terminology of those working in the field of transmission.
This branch of knowledge is called study of Hadith, or the Study
of Hadith Transmission Principles or Hadith Terminology. The latter is the most
obvious and indicative of the intent.
- Subject Matter
The transmitter and the narrated material as regards acceptance
and rejection
- Benefits
Knowing the accepted and rejected traditions and narrations.
- The most important compilations of this discipline are
1. AL-MUHADDITH Al-FASIL BAIN AL-RAWY WA AL-SAMI' [The Distinction
between Transmitter and Hearer] by Al-Qadi Abu Muhammad Al-Ramahormuzi who is
considered the first one to compile independently in this discipline.
2. `ULUM AL-HADITH [Studies of Hadith] by Al-Hafizh Abu `Amr bin
Al-Salah who is well known for his introduction. About Ibn Al-Salah, Ibn Hajar
said, ''His book gathers whatever is scattered in others' books, so people have
dedicated themselves to it and followed it heartily. Many versifiers,
synopsizers, reviewers and scholars have devoted themselves to it. It also has
innumerable opponents and proponents.'' Because of the book's extreme
importance, it was abridged by Imam Al-Nawawi in AL-TAQRIB [Facilitation], and
by Ibn Kathir in his book IKHTISAR `ULUM AL-HADITH [Synopsis of Prophetic
Hadith Studies], and by Ibn Hajar Al-`Asqalani in NUKHBAT AL-FIKR FI MUSTALAH
AHL AL-ATHAR [Elite of Intellect in the Terminology of Tradition Scholars] and
by others.
The Relater
It is the person who is preoccupied with the Study of Hadith. and
who is well acquainted with many narrations as well as the condition of their
narrators.
The Ascribes
It is a title given to a person who narrates Hadith with its chain
of narrators whether relying on his own knowledge or on mere narration.
Types of Hadith
Validity Conditions of Hadith
Continuity of Chain of Narrators
This condition means that the chain should be uninterruptedly
connected in such a manner that it is logically acceptable, assuming that the
succeeding narrator received hadiths from the preceding one. Therefore, the two
narrators should not be separated by a temporal or locational gap that blocks
their meeting or transmission.
Uprightness
It is a faculty within oneself prompting him to adhere to piety
and magnanimity, and to avoid debauchery and innovation in religion.
An upright narrator should have the following the criterion
1. Muslim
Narration is not accepted from a non-Muslim even if he is one of
the People of the Book.
2. Adult
Narration should not be accepted from a child.
3. Sane
Narration should not be accepted from insane persons.
4. No debauchery
Debauchery is committing grievous sins or persistence in
committing minor sins.
5. Magnanimity
This condition stipulates that a narrator should behave in
compliance with the manner appropriate for his status. If he were, for example,
a scholar, he should behave like a scholar, not trader. Therefore, scholars of
Hadith placed great emphasis on the moral aspect of the narrator's character,
including his honesty, trustworthiness and freedom from all that is improper with
the acceptability of narration, especially when it is related to religion and
tradition reported from the Prophet (peace be upon him).
Exactitude of Narrators
This condition stipulates that every narrator should have a
retentive memory, the ability to avoid errors or illusion, and retrieve what he
has memorized. This is stipulated of all narrators of Hadith from the beginning
to the end of the chain.
Methods of Exactitude
1. Exactitude in memorization
It means that the narrator should memorize what he hears so
completely that he would be able to communicate it as he heard it whenever he
chooses to.
2. Exactitude in writing
It means that the narrator preserves what he has written after
rectification, verification and confirmation. He should also safeguard the
transmitted materials from distortion from the moment he wrote it down until he
communicates it exactly as he wrote and received it.
Freedom from Eccentricity
This condition stipulates that one's narration should not
contradict another's narration transmitted by someone more authoritative and
reliable than he. For, eccentricity means the case in which an authority's
narration contradicts another transmitted by someone more authoritative. Such a
case may happen when the authority's narration includes an addition or a
decrement, which is not concordant with another narration carried by someone
more authoritative, and there is no possibility of harmonizing this variance.
Such contradiction precludes the authenticity of the Hadith. Early scholars,
including Al-Khatabi, Al-Bukhari and Muslim, did not stipulate this condition.
Their definition of Authentic Hadith was less stringent. Ibn Hajar also tended
to hold this attitude.
Freedom from Blemish
It is an indistinct reason that negatively affects the
authenticity of a Hadith. A Hadith, in the outward appearance, may comply with
the rest of the conditions of Hadith Validity, but there is an ulterior reason,
discerned only by knowledgeable scholars, that keeps the Hadith from being
designated as Authentic. An example that demonstrates this is a Discontinued
Hadith that is reported as Traceable, or vice versa. Another example is when
the chain of transmitters contains a narrator reporting from a contemporaneous
person using the word `AN [from] which indirectly means that he heard it from
the preceding scholar when he actually did not. Therefore, in order for a
Hadith to be regarded as Authentic, it should be free from such blemishes.
Grades of Hadith
Authentic Saheeh (Authentic by its own virtue)
Literally
The Arabic word SAHIH [Authentic] is an antonym of SAQIM [Ill]
Technically
The term refers to the Hadith whose chain of narrators is carried
back by truly pious persons who have been distinguished by uprightness and
exactitude with freedom from Eccentricity or Blemish.
- Judgments pertaining to it
1. A Hadith is judged Authentic if it is mentioned in the two
Sahihs. Ibn Al-Salah has adopted this view.
2. The obligation of applying all Authentic Hadiths even if
Bukhari and Muslim do not mention them. Ibn Hajar has chosen this opinion in
his book SHARH AL-NUKHBAH [Explaining the Selection].
3. The necessity of accepting the Authentic Hadith even if no one
acted in compliance with it. This view has been espoused by Al-Qasimi in his
book QAWA'ID AL-TAHDITH [Principles of Narration].
4. Applying an Authentic Hadith does not depend on the absence of
an abrogating or contradicting one, or scholars' consensus against it. Acting
in compliance with it is confirmed until an interdictor appears. Thereupon, the
Hadith should be subject to analytical review.
5. Authenticity of the Hadith is not affected by being transmitted
by a single Companion. This view is quoted from Ibn Al-Qayyim's book IGHATHAT
AL-lAHFAN [Rescuing the Afflicted].
6. Not all Authentic Hadiths are permitted to be told in public.
This is due to the Hadith transmitted by the two Sheiks from Mu'adh from the
Prophet said, ''If anyone testifies (sincerely from his heart) that there is no
god but Allah and that Muhammad is His servant and His Messenger, Allah
protects him from Hell.'' He then added: I said to Allah's Messenger, ''Should
I then give the tiding to the people¿'' The Prophet (peace be upon him) said,
''Do not tell them this good news, for they would trust in it alone.'' Mu'adh,
however, told the Hadith at his death while fearing that he was committing a
sin.
- Regarding the compilations of famous authors, Authentic Hadiths
can be divided into seven ranks
1. Hadiths agreed upon by the two Sheiks Al-Bukhari and Muslim
(Agreed upon Hadith)
2. Hadiths compiled by Al-Bukhari only.
3. Hadiths compiled by Muslim only.
4. Hadiths complying with the criterion stipulated by Al-Bukhari and
Muslim, even if they did not mention it in their Sahihs. Imam Al-Nawawi said,
''The phrase ''complying with their criterion'' indicates that Hadîth’ s chain
of narrators is mentioned in their books, i.e. Al-Bukhari's Sahih and Muslim's
Sahih; for they did not specify down a criterion either in their books or
anywhere else.''
5. Hadiths complying with Al-Bukhari's criterion even if not
narrated in his Sahih.
6. Hadiths complying with Muslim's criterion even if not narrated
in his Sahih.
7. Hadiths whose authenticity is proven by other scholars, despite
non-compliance with either Al-Bukhari's or Muslim's criterion.
Hasan (Good by its own virtue)
The Arabic word HASAN [good and beautiful] is a descriptive
adjective derived from AL-HUSN [goodness and beauty]
Technically
A Hadith whose chain of transmission is linked to the narration of
an authority with a weak exactitude without Eccentricity or Blemish. The
narrator in the previous two kinds of Hadith [the Authentic and the Good] is a
trustworthy person, yet his exactitude in the Good is less than his in the
Authentic. A Good Hadith is so called because its goodness is from within not
external. When the term Good is mentioned, it goes directly to the Hadith,
which is good on its own virtue.
Authentic by virtue of another Hadith
It is a Hadith deemed good on its own virtue in the case where it
is narrated by one or more other chains. In such an instance, the Hadith has
two points of relative strength.
First: It is narrated through transmitters known for their
trustworthiness and anonymity. Due to their weak exactitude, they are not
counted among those of strong memorization and accuracy who narrate Authentic
Hadiths.
Second: It is narrated through another chain that gives further
strength to the Hadith, makes up for the weak exactitude of its narrators and
raises it from the degree of the Good to the Authentic. However, it is not
Authentic by its own virtue, but by that of another Hadith.
Good by virtue of another Hadith
A Hadith is judged Good by Virtue of Another Hadith when it's
weakness is so slight that it can be raised through another chain to the level
of the Good Hadith. Therefore, being Good is not by its own virtue, but by that
of the Good Hadith that renders it Good. This kind of Hadith was originally
deemed weak due to the following factors
a. Its narrator was unknown, forgetful and committed so many
errors.
b. Its narrator had a bad memory, committed mistake or mixed up
matters in spite of his trustworthiness and honesty.
c. Its chain of narrators was not connected. As a result, the
Hadith is judged Disconnected or Incompletely Transmitted Hadith
d. A Hadith may be judged Weak because there was a Fraudulent that
narrates it using the preposition ''from'' or ''after'' though the Hadith
itself has a chain free of narrators’ accused of telling lies. These four kinds
of Weak Hadith may be redeemed in some way and, therefore, be raised to the
level of the Good on two conditions.
1. The Hadith in question should have no Eccentricity
2. It should have one or more other chains of narrators. For
example: Al-Tirmidhi reports a Weak Hadith, but renders it good by the chain;
Shu`bah from `Asim bin `Ubaidullah from `Abdullah bin `Amir bin Rabi`ah from
his father that a woman from Banu Fazarah got married with two shoes as dowry.
The Prophet (peace be upon him) said to her, ''Have you submitted yourself and
your wealth in marriage for two shoes¿'' She answered, ''Yes, I have.''
Thereupon, he approved of the marriage. Al-Tirmidhi comments: In the chapter the
Hadith is narrated on the authority of `Amr, Abu Hurairah, `A'ishah and Abu
Hadrad. `Asim, one of the narrators of the Hadith, is weak for his bad
exactitude. Al-Tirmidhi deems it a Good Hadith for it comes from several
sources.
Pertaining Judgment
However, the debate over the validity and authenticity of Good
Hadith does not prevent it from being used in argument or acted upon. For the
basis of accepting a Hadith and holding it as legal reference is the
preponderance of its authenticity over its falseness. This is realized in the
two kinds of Good Hadith.
- Tirmidhi's definition of the Good Hadith
In his book MAJMU` AL-FATAWA [Collection Of Fatwas], Ibn Majah
maintained that Abu `Isa Al-Tirmidhi is the first to divide Hadith into
Authentic, Good and Weak. But his definition of Good means, in essence, Good by
Virtue of Another Hadith. In the book on `Ilal [Defects] he defined it as: Any
Hadith narrated without having a narrator accused of telling lies. Moreover,
the Hadith itself should be free from eccentricity and have more than one chain
of transmission. If a Hadith has these characteristics, scholars will judge it
Good.
Weak [Da’ef or Da’if]
Literally
The Arabic word DA`IF [Weak] is an antonym of QAWI [Strong].
Weakness is either factual or abstract. What is meant here is the abstract
weakness.
Technically
Ibn Al-Salah defines it as: Every Hadith in which the attributes
of the Authentic and the Good do not come together.
According to the lack of acceptance criteria, the Weak Hadith is
divided into several kinds as follows:
A. Lack of chain connection results in five divisions
1. Suspended [Mu`allaq].
2. Disconnected [Munqati`].
3. Strait [Mu`dal].
4. Incompletely transmitted [Mursal].
5. Fraudulent [Mudallas].
B. Lacking of uprightness criterion results in many divisions
1. Invented [Maudu`].
2. Disregarded [Matruk].
3. Denied [Munkar].
4. Rejected [Matruh].
5. Doubtful [Muda`af].
6. Ambiguous [Mubham].
C. Lacking of exactitude results in
1. Interpolated [Mudraj].
2. Inverted [Maqlub].
3. Disordered [Mudtarib].
4. Distorted [Musahaf].
D. Lacking freedom from eccentricity results in just one division
called the Irregular [Shadh] Hadith.
E. Lacking freedom from blemish results in being called Defected
[Mu`allal].
Pertaining Judgment
As for Weak Hadith whose falseness has not been proven: Ibn
Taimiyah, in Majmu` Al-Fatwa [Collection of Fatwas], said
It is forbidden to refer to Weak Hadith of well-known falseness.
For there is no benefit in transmitting sheer lies. Once it is proven Authentic,
verdicts could be confirmed by it. When the Hadith involves the two
possibilities, it can be narrated, for it may be true and its falseness bears
no harm. According to Ahmad: We are lenient with a Hadith when it is used in
the context of invitation and intimidation. This indicates that we, in both
contexts, narrate Hadith paying great attention to the chains even if their
narrators are not trustworthy. Other scholars argue that such hadiths should be
applied in charitable deeds, i.e. practicing what is stated in them such as
reciting the Qur'an and invocation of Allah.
Ibn Taimiyah added, ''If the Hadith narrated by virtuous people
include an estimation or specification of certain acts such as: performing a
prayer at a certain time with certain verses, or in a certain way, this would
be forbidden, because the recommendation of a certain way prescribed by such
Hadith has not been proven decisively.''
He concluded: This category of Hadith is to be narrated and acted
upon only in the field of invitation and intimidation and not in the field of
desirability. The belief in what it leads to, i.e. recompense and penalty
depends on the decisive proof.
From Ibn Taimiyah's previous words we come to the criteria that
must exist in narrating Weak Hadith whose authenticity or falsehood has not
been proven. These criteria are as follows
1. It should deal with an acted-upon principle such as reciting
the Qur'an and supplications.
2. It should not state a legislative judgment, or an attribute of
Allah, i.e. things concerning Faith and Judgments, either desirability or
otherwise.
3. It should not be invalid or invented. If we come to know its
invalidity or invention, it will be impermissible to be put it into account or
to take it a legal reference in any matter.
Classifications of Hadith
Number of Narrators in each category
Literally
The Arabic word DA`IF [Weak] is an antonym of QAWI [Strong].
Weakness is either factual or abstract. What is meant here is the abstract
weakness.
Technically
Ibn Al-Salah defines it as: Every Hadith in which the attributes
of the Authentic and the Good do not come together.
According to the lack of acceptance criteria, the Weak Hadith is
divided into several kinds as follows
A. Lack of chain connection results in five divisions
1. Suspended [Mu`allaq].
2. Disconnected [Munqati`].
3. Strait [Mu`dal].
4. Incompletely transmitted [Mursal].
5. Fraudulent [Mudallas].
B. Lacking of uprightness criterion results in many divisions
1. Invented [Maudu`].
2. Disregarded [Matruk].
3. Denied [Munkar].
4. Rejected [Matruh].
5. Doubtful [Muda`af].
6. Ambiguous [Mubham].
C. Lacking of exactitude results in
1. Interpolated [Mudraj].
2. Inverted [Maqlub].
3. Disordered [Mudtarib].
4. Distorted [Musahaf].
D. Lacking freedom from eccentricity results in just one division
called the Irregular [Shadh] Hadith.
E. Lacking freedom from blemish results in being called Defected
[Mu`allal].
Pertaining Judgment
As for Weak Hadith whose falseness has not been proven: Ibn Taimiyah,
in Majmu` Al-Fatwa [Collection of Fatwas], said
It is forbidden to refer to Weak Hadith of well-known falseness.
For there is no benefit in transmitting sheer lies. Once it is proven
Authentic, verdicts could be confirmed by it. When the Hadith involves the two
possibilities, it can be narrated, for it may be true and its falseness bears
no harm. According to Ahmad: We are lenient with a Hadith when it is used in
the context of invitation and intimidation. This indicates that we, in both
contexts, narrate Hadith paying great attention to the chains even if their
narrators are not trustworthy. Other scholars argue that such hadiths should be
applied in charitable deeds, i.e. practicing what is stated in them such as
reciting the Qur'an and invocation of Allah.
Ibn Taimiyah added, ''If the Hadith narrated by virtuous people
include an estimation or specification of certain acts such as: performing a
prayer at a certain time with certain verses, or in a certain way, this would
be forbidden, because the recommendation of a certain way prescribed by such
Hadith has not been proven decisively.''
He concluded: This category of Hadith is to be narrated and acted
upon only in the field of invitation and intimidation and not in the field of
desirability. The belief in what it leads to, i.e. recompense and penalty
depends on the decisive proof.
From Ibn Taimiyah's previous words we come to the criteria that
must exist in narrating Weak Hadith whose authenticity or falsehood has not
been proven. These criteria are as follows
1. It should deal with an acted-upon principle such as reciting
the Qur'an and supplications.
2. It should not state a legislative judgment, or an attribute of
Allah, i.e. things concerning Faith and Judgments, either desirability or otherwise.
3. It should not be invalid or invented. If we come to know its
invalidity or invention, it will be impermissible to be put it into account or
to take it a legal reference in any matter.
Ghareeb or Gharib [Unfamiliar]
Literally
The Arabic word GHARIB [Unfamiliar] is a descriptive adjective,
meaning the single or the expatriate.
Technically
It is a Hadith narrated by just one narrator even if at only one
link of the chain. Many scholars name the Unfamiliar Hadith as the Single
Hadith.
Its Divisions
According to the stage at which the Unfamiliar has just one
narrator, it is divided into
a. Absolutely Unfamiliar (or Singular)
Definition: It is a Hadith that has some unfamiliarity in its
origin of transmission chain in the sense that just one Companion has narrated
it.
b. Relatively Unfamiliar (or Single)
Definition: It is a Hadith that has some unfamiliarity within the
transmission stages after that of the Successors.
Kinds of Relatively Unfamiliar
1. The soleness of a trustworthy in narrating the Hadith, i.e. no
trustworthy person narrated it but so-and-so.
2. The soleness of a specific narrator on the authority of another
specific one, such as saying: so-and-so transmitted it solely from so and so.
3. The soleness of certain countrymen or the people of a certain
region as saying: Only the people of Mecca and Syria transmitted it.
4. The soleness of certain countrymen or people of one district in
narrating a Hadith from another: as the people of Syria from those of Al-Hijaz.
The Relatively Unfamiliar Hadith may be divided according to
another approach:
According to the unfamiliarity of the chain of transmission or the
text, Scholars have divided the Relatively Unfamiliar Hadith into:
1. Being Unfamiliar in both the text and the chain of
transmission. This holds for the Hadith narrated by only one narrator.
2. Being Unfamiliar in the chain of transmission but not in the
text. This is true of a Hadith known via a group of the Companions from whom it
is narrated in several ways. However, it has been transmitted from one of them
with only one chain of transmission, via which the soleness was attached to
that Companion.
Pertaining Judgment
It fluctuates between acceptance and rejection according to the
narrators' status.
Aziz or Azeez [Rare]
Literally
The Arabic word `AZIZ [Rare] is a descriptive adjective derived
from A`ZZA YA`IZZU (to be rare or scarce), or derived from `AZZA YA`AZZU (to be
strong). A Hadith may be called `Aziz [Rare] either because of its scarcity or
its strength by having another chain of transmission.
Technically
It is a Hadith on whose narration two transmitters agreed
throughout the whole chain of transmission or one category of it, for in every
category there should be no less than two transmitters.
Pertaining Judgment
It fluctuates between acceptance and rejection according to the
transmitters' status.
Mashhur [Well known]
Literally
The Arabic word MASHHUR [Well-Known] is a past participle derived
from SHAHARA. It was so called for its popularity.
Technically
It is a Hadith narrated by three transmitters or more in each
category, if it does not reach the degree of genuineness.
Pertaining Judgment
It fluctuates between acceptance and rejection according to the
narrators' status.
Mutawatir [Genuine]
Literally
The Arabic word MUTAWATIR means narrated in a sequence; one
narrator took it from the other
Technically
It is a Hadith narrated by a large number of narrators whose
agreement on telling a lie is logically impossible.
Criteria
The aforementioned definition shows that the genuineness of a
Hadith can not be achieved without certain criteria
1. It should be transmitted by a great number of narrators.
2. This great number should be existent in all links of the
transmission chain. Their agreement on inventing the Hadith should be logically
impossible.
3. They should depend in their transmission on their senses by
saying: We heard or we saw.
Its Divisions
1. Verbally Genuine: This means that a Hadith should be handed
down in its exact wording and meaning.
2. Meaningfully Genuine: This means that the Hadith should be
handed down in meaning, even though its words differ.
Pertaining Judgment
It denotes the assured knowledge in which we are obliged to
believe without any hesitation. It also indicates the obligation of acting upon
it.
The One to Whom The Hadith was Ascribed
Qudsi [Divine]
Literally
The Arabic word QUDSI [Divine] is derived from AL-QUDS [Divinity].
Thus, a Divine Hadith is attributed to the Divine Entity, Allah, to whom is
ascribed all perfection and majesty
Technically
It is that material transmitted to us on the authority of the
Prophet (peace be upon him). In such a Hadith, the Prophet attributes it to his
Glorious Lord, whether its chain of transmission is connected or disconnected.
It should be noted that the transmitted material is different from the Holy
Qur'an.
Forms of Narration
A narrator of a Divine Hadith has two formulas in which he may
report it. He is free to choose either of them. He can say
1. The Prophet (peace be upon him) reported from his Lord, the
Exalted and Majestic, ''. . . . ''
2. In his report from the Almighty Allah, the Prophet (peace be
upon him) said, ''. . . .''
Pertaining Judgment
It fluctuates between acceptance and rejection according to the
way of its transmission.
The Difference between the Holy Qur'an and the Divine Hadith
The Qur'an is distinguished by attributes and characteristics that
these hadiths do not have. Among these attributes are
1. The Qur'an is a miracle immortalized throughout the centuries.
It is preserved from alter and distortion. In addition, its context is
recurrent in all its words, letters and style.
2. Narrating the meaning of the Qur'an is forbidden.
3. It is forbidden for whoever is in a state of minor impurity to
touch the Qur'an and it is forbidden for whoever is gravely impure, and the
like, to recite it.
4. It is obligatory to recite it in prayer.
5. It is called the Holy Qur'an.
6. Its recitation is a form of worship, and each of its letters
will be recorded as ten good deeds.
7. A Quranic sentence is called AYAH [Verse], and a certain amount
of AYAT [Verses] is called a Surah [Chapter].
8. Unlike Divine Hadith, it is generally agreed that its text and
meaning come from Allah through a manifest revelation.
These characteristics are mentioned by Al-Qasimi in his book
QAWA`ID AL-TAHDITH [Rules of Narration].
Marfu [Traceable]
Literally
The Arabic word MARFU` [raised, lifted or traceable] is the past
participle of the verb RAFA`A [To raise]; the antonym is WADA`A [To lower]. It
is so called due to its trace ability to the Prophet (peace be upon him).
Technically
It is whatever word, deed, approval, or attribute, is traced back
to the Prophet (peace be upon him), whether its chain of transmission is
connected or disconnected.
- Its Kinds
1. Explicitly Traceable
It is a Hadith in which a word, deed, or approval is explicitly
traced to the Prophet (peace be upon him).
Example of a word traced explicitly: The Companion may say, ''I
heard Allah's Messenger saying thus . . . .'' or ''Allah's Messenger told us
that . . . .'', or ''Allah's Messenger (peace be upon him) said thus . . . .''
or ''It is reported that Allah's Messenger said thus . . . .''
Example of a deed traced explicitly: The Companion may say, ''I
saw Allah's Messenger doing thus . . . .'', or he or someone else may say,
''Allah's Messenger used to do thus . . . .''
Example of approval traced explicitly: The Companion may say,
''During the era of the Prophet (peace be upon him) we used to do thus . . .
.'' , or he may report that he or someone else did such in the presence of the
Prophet (peace be upon him) without reporting the Prophet's disapproval of the
deed.
Implicit Trace ability
It is a tradition not traced to the Prophet by a Companion. In
other words, he does not explicitly say, ''Allah's Messenger said thus . . .
.'' or ''He did thus . . . .'' or ''It was done in the Prophet's presence.''
Example of a word traced implicitly The Companion may say
something not to be said as an opinion or something that is not
jurisprudential. Al-`Iraqi provided a criterion that this Companion is not one
of those who learned at the hands of the People of the Book. Al-Sayuti said,
''Ibn Hajar Al-`Asqalani expressed and confirmed this view in his book SHARH
AL-NUKHBAH [Explaining the Selection].'' In addition, Al-Sayuti gave some
examples- the news about previous issues such as the beginning of creation and
the stories of the Prophets as well as future issues such as great events,
trials, the Day of Resurrection and the acts ensuing a certain reward or a
punishment.
* Example of an implicitly traced act: A Companion may undertake
what is not subjected to interpretative judgment. Such an act by the Companion
implicitly indicates that the Prophet did the same. Here we can cite what
Al-Shafi`i said about `Ali's performance of the Eclipse Prayer, where he
observed more than two rakahs [bowings] in one rakah.
* Example of an implicitly traced approval: The Companion may
state that during the era of the Prophet (peace be upon him) the Companions
used to do thus . . . . This example takes the same judgment pertaining to the
traceable, for it is evident that the Prophet was informed about that, for they
had justification to ask him about religious affairs. This can be proved by the
fact that the time of the Companions was that of revelation. Therefore, they
would not do anything consistently unless it was legal. Otherwise, Gabriel
would have told the Prophet (peace be upon him) to prevent them from doing so.
Pertaining Judgment
In the case when a Traceable Hadith is proven authentic and,
therefore, accepted, it can be applied and used as a proof because it is
actually a Prophetic word, deed, approval or attribute traced back to the
Prophet (peace be upon him).
Mauquf [Restricted]
Literally
The Arabic word MAUQUF [Discontinued] is the participle of AL-WAQF
[Discontinuation]. This means that the narrator discontinued relating the rest
of the chain of transmission and stopped at a specific Companion.
Technically
It is a Hadith (word or deed) traced back to a Companion whether
its chain of transmission is connected or not.
* Example of discontinued words, ''Ibn `Umar (may Allah be pleased
with him) said thus . . . .'' or ''Ibn Mas`ud said thus . . . .''
* Example of a discontinued act, ''Ibn `Umar performed the Witr
[one bow] prayer while riding an animal while traveling.'' It was called
Discontinued for it was subject to personal opinion, otherwise it would have
been Traceable [Marfu`]. This view can be applied even if there is a
probability that the Companion learned at the hands of some People of the Book,
just to have a more favorable opinion about the Companion. The term
Discontinued Hadith can also be applied to what is traced to the Successor, or
whoever came from him provided that the Hadith in question should be
restricted. We may say, for example, it is discontinued at the link of `Ata' or
Tawus or Malik.
Pertaining Judgment
Originally, Discontinued Hadith is not to be used as proof,
because it in no more than words or deeds traced to Companions. Once they are
authenticated, they could be used to strengthen some Doubtful Hadiths. However,
if they share the same judgment as the Traceable Hadith, they can be used as a
proof just like the real Traceable Hadith.
Maqtu [Intersected]
Literally
The Arabic word MAQTU` [Interrupted] is the past participle of the
verb QATA`A [Interrupt], the antonym of WASALA [Connect].
Technically
It is whatever word or act traced to a Successor or whoever came
from him whether this successor is old or young. In this sense, it makes no
difference whether the chain of transmission is connected or not.
The phrase ''traced to a Successor'' excludes whatever transmitted
materials traced either to the Prophet or to a Companion. Interrupted Hadith
might be called Discontinued provided that it is restricted to such saying,
''It is discontinued at `Ata','' or ''so-and-so restricted it to Mujahid'' or
''Mu`mmar restricted it to Hammam.'' The absolutely interrupted refers to a
Hadith traced to a Companion whether it is a word or act.
* Example of an Interrupted Hadith: Mujahid, one of the
Successors, whenever seeing his companions off, used to say, ''Fear Allah, and spread
this knowledge. Teach it and do not conceal it.''
Pertaining Judgment
An Interrupted Hadith is not to be used, as an argument for it is
free of the proof of trace ability. However, once its trace ability to the
Prophet (peace be upon him) is proven, it would take the same judgment as
Traceable. The same judgment holds good when it is proven that the Hadith is
restricted to a Companion as Discontinued.
* The Successors' sayings regarding the occasions of the
revelation of the Holy Qur'an are considered like the Interrupted Hadith. Also
their views regarding certain topics that have no room for personal opinion,
but should be learned from the Prophet (peace be upon him), have the same
status.
Obvious Omissions
Mursal [Incompletely Transmitted]
Literally
The Arabic word IRSAL, from which ''Mursal'' is derived, means
release and setting free.
Technically
It is the Hadith whose chain of transmission lacks a Companion
transmitter. In Sharh Al-Nukhbah [Explaining the Selection], Ibn Hajar wrote,
''Its form is that the Successor, whether old or young, may say, ''Allah's
Messenger (peace be upon him) said or did thus . . . .,or thus . . . was done in his presence, or something like
that''.'' Al-Hakim attributed the Incompletely Transmitted Hadith to the Successors.
Also Ibn Al-Salah and the majority among the scholars of Hadith held the same
view. But the majority of scholars and jurists have a more generalized view,
for they consider any Hadith that has any kind of interruption in its chain of
transmission as an Incompletely Transmitted Hadith.
Pertaining Judgment
Scholars' have different opinions regarding the judgment
pertaining to the application of the Incompletely Transmitted Hadith
The First Opinion
The majority among the scholars of Hadith believes that the
Incompletely Transmitted Hadith is weak and, therefore, it can neither be
accepted nor used as an argument. Ibn Al-Salah said, ''What we mentioned
regarding the invalidity of using the Incompletely Transmitted Hadith as an
argument and judging it as weak is the opinion concluded by the majority among
the memorizers and critics of Hadith. Besides, they made frequent use of it in
their compilations.'' They rejected the Incompletely Transmitted Hadith for
there might be a probability that the missed transmitter may not be the
Companion and if so the Hadith in question would be judged as weak.
The Second Opinion
Scholars of this opinion think that the Incompletely Transmitted
Hadith can, absolutely, be used as argument. According to Ibn Jarir, ''All Successors
have unanimously accepted the Incompletely Transmitted Hadith and there is no
proof that either they or any of the Imams denied it until the year 200 A.H.''
The Third Opinion
This view was held by Al-Shafi`i and some other scholars who
accepted the Incompletely Transmitted Hadith on some conditions. In his book
AL-RISALAH [The Message], Imam Al-Shafi`i mentioned the criteria of accepting
Incompletely Transmitted Hadiths narrated by prominent Successors, and their
usage as an argument. These criteria are as follows
1. The narrator of the Incompletely Transmitted Hadith should be
one of the prominent Successors.
2. There should be a clear statement indicating that the missed
transmitter is an authority.
3. The narrator's Incompletely Transmitted Hadith should be in
accordance with the memorizers' narration of the same Hadith both in text and
in meaning.
4. The above three criteria should be accompanied by one of the
following
a. The Hadith should be narrated through another connected chain.
b. The Hadith should be narrated incompletely, but through another
chain, provided that the second narrator transmitted the Hadith from scholars
other than those of the first narrator.
c. The Hadith should be in accordance with the Companion's
statement.
d. The Hadith in question should be relied in giving Fatwas by the
majority of scholars.
The Companion's Incompletely Transmitted Hadith
Due to their late embracing of Islam or because of their young
age, some Companions may have transmitted a Hadith incompletely. Thus, a
Companion may have narrated some Prophetic acts or approvals, which the Prophet
did not attend.
Pertaining Judgment
The majority of scholars judge such Incompletely Transmitted
Hadiths as Authentic ones. Al-Sayuti said, ''In the two Sahihs (of Al-Bukhari
and Muslim), there are innumerable instances of such hadiths, because most of
their narrations come from trustworthy Companions. They scarcely narrate in
another way and if they do, they clarify it. Therefore, most of the Companions'
narrations taken from the Successors are not Traceable Hadith but either
Discontinued ones or mere stories taken from the Old Testament.''
Implicit Transmission
Literally
The IRSAL in Arabic means ''transmission or release.''
Technically
It refers to the case in which a narrator may transmit a Hadith of
somebody though he did not hear it from him. The difference between Implicit
Transmission and Defraudation [Tadlis] is that the narrator in the latter heard
other Hadith from his preceding scholar and added to it a supplement of his
own. Whereas in Implicit Transmission, the narrator did not hear the Hadith
from the one from whom he narrated it. However, he might have met him or might
have been a contemporaneous to him.
Pertaining Judgment
This kind of Hadith is judged weak and rejected because it is
classified a type of the Interrupted Hadith. Of the same category are
The MU`ANNAN Hadith
The Arabic word MU`ANNAN [Transmitted or handed down] is the past
participle of the verb `ANANA [To transmit by handing down].
Technically
It refers to a narrator's saying, ''On the authority of so-and-so
from so-and-so''
The Mu'an'an Hadith
It is a past participle derived from `ANNANA [Say in detail]. For
example, a narrator may say, ''so-and-so told us that so-and-so said . . . .''
Technically
The term refers to the narrator's saying, ''so-and-so told that us
so-and-so said.''
Pertaining Judgment
In case the narrator is Fraud, the Hadith would be rejected. But
if he is not, scholars set a condition that the narrator and his preceding
scholar must have met; otherwise the Hadith would be rejected. However, once
their meeting has been established and the narrator is not a fraud, the Hadith
is accepted.
Mudallas [Fraudulent]
Literally
The Arabic word AL-MUDALLAS [Fraudulent] is the past participle of
DALLASA [Defraud] that means concealing the defect of goods from the purchaser.
Technically
Concealing the defects of the chain of transmission together with
embellishing it. Defraudation, in general, is detestable and that of the chain
of transmission is more detested than that committed by preceding scholars.
Pertaining Judgment
If he did not express his hearing it explicitly, (by saying,
''form so and so . . . .''), his narration would not be accepted. But if he
expressed hearing it, his narration is accepted.''
Its Types
The First Type
The narrator may relate a Hadith from a preceding scholar from
whom he heard some hadiths. But this in-hand, Fraudulent Hadith is falsely
added to that of the preceding scholar for he (the narrator) heard it from
another person. Thus, the narrator sought to drop the one from whom he heard
the Hadith and add it to those of the preceding scholar. In order to delude the
reader that the Hadith bears indication of hearing it, the narrator resorts to
such phrases as ''He said'' or ''on the authority of so-and-so.'' However, he
does not express that he heard it, i.e. he does not say, ''I heard or he told
me'' so as not to become a liar.
Second Type
The narrator may try to withhold the name of the one from whom he
heard the Hadith or to give him a nickname or even describe him with something
unknown just to keep him unknown.
Mu’dal [Strait]
Literally
The word MU`DIL [Strait] is derived from ''`Adl'' which literally
means: prevention, constriction and restraint;
Technically
The term applies to any Hadith in the middle of whose chain of
transmission there are two or more successive narrators are missing. The Hadith
transmitter has dropped two or more narrators so that the disconnected chain of
transmission would become too difficult to be reconnected.
Pertaining Judgment
Strait [Mu`dil] Hadith is worse and more doubtful than the
Incompletely Transmitted Hadith and any other. This is due to the lack of
connection between the narrators. Lack of connection here is more flagrant and
worse because it is two or more narrators that are missed in one position.
Munqati [Disconnected]
Literally
The Arabic word MUNQATI` [Disconnected] is derived from INQITA`
[Disconnection]; the opposite of ITTISAL [Connection].
Technically
It is any Hadith in the middle of whose chain of transmission
there are two or more unsuccessive narrators are missing. Regarding the
difference between this kind of Hadith and the Incompletely Transmitted Hadith,
scholars of Hadith have some opinions. The Incompletely Transmitted Hadith is
related to the Companion, while the Disconnected Hadith designates any Hadith
in whose chain of transmission, before it reaches back to the Successor, there
is a narrator who does not hear from the one immediately preceding him. The
missing narrator between them is neither specified nor equivocal. To this
category also belongs the chain of transmission in which some narrators are
referred to with equivocal words such as: a man, a preceding scholar or others.
Another opinion is that the Disconnected Hadith is just like the Incompletely
Transmitted Hadith and that both of them include all Hadiths with a
disconnected chain of transmission. This opinion is more appreciated by some
categories of jurists than other scholars. It is mentioned by Al-Hafizh Abu
Bakr Al-Khatib in his book AL-KIFAIA. But, in terms of application, the Hadith
most liable to be described, as Incompletely Transmitted is that narrated by a
Successor from the Prophet (peace be upon him). In addition, the Hadith most
liable to be described as Disconnected is that narrated by whoever follows a
Successor from a Companion such as: Malik from Ibn `Umar or any alike. A third
opinion is reported by Al-Khatib Abu Bakr on the authority of some scholars who
maintained that Disconnected is whatever word or deed is narrated from, and
confined to, a Successor or whoever follows him.
Pertaining Judgment
Scholars have agreed that the Disconnected Hadith is weak due to
the missing narrator.
Mu’allaq [Suspended]
Literally
The Arabic word MU`LLAQ [Suspended] is derived from `ALLAQA
[Suspend]
Technically
It is the Hadith at the beginning of whose chain of transmission
there are two, or more, successive narrators missing. Due to this fact, some
scholars used it in omitting the whole chain of transmission.
Varieties
1. Omitting the whole chain of transmission as by saying, ''The
Prophet (peace be upon him) said such-and-such.''
2. Omitting the whole chain of transmission except the Companion
as by saying, ''Ibn `Abbas said: Allah's Messenger said such-and-such.''
3. Omitting the whole chain of transmission except the Companion
and the Successor as by saying, ''Sa`id bin Al-Musayyib reported that Abu
Hurairah said such-and-such.''
Pertaining Judgment
The Suspended Hadith is both rejected and not used as an argument.
This is due to the fact that it misses one of the criteria of Hadith
authenticity, i.e. the connection of the chain of transmission, for we do not
know about the status of the missing narrators.
Suspended Hadiths that are in both of the
Two Sahihs
The judgment that Suspended Hadith is rejected pertains to the
Suspended Hadiths in general. Once a Suspended Hadith is included in a book
committed to authenticity like Al-Bukhari's, it may take either of the
following two states
a. It may take the dogmatized active voice like ''he said'' or
''he mentioned'' or ''he narrated.'' This is considered as a judgment of its
authenticity that goes back to the one at whose link the Hadith is suspended.
b. And it may take the passive voice like ''it was said'', ''it
was mentioned,'' and ''it was narrated.'' This does not indicate confirmed
authenticity but it may be Authentic or Good or Weak but it does not include a
very Weak Hadith. This implies searching for its chain of transmission so as to
judge it properly.
2. Suspended Hadiths in Al-Bukhari and Muslim's Sahihs
Suspended Hadiths included in the Two Sahihs pertain a special
judgment. Thus, the formulas mentioned in confirmation like ''he said'', ''he
did'', and ''he ordered'', ''so-and-so said'' and ''so-and-so reported''
present an authenticity that goes back to the one at whose link the Hadith is
suspended. - The formulas that do not indicate confirmation like ''it is reported'',
''it is mentioned'', ''it is narrated'', ''it is said'', and ''it was
reported'' do not include a judgment of authenticity. This means that whenever
one of the so-called weak formulas occurs in a Hadith of the Two Sahihs, it
gives an impression that this Hadith is not perfectly Authentic and, therefore,
needs investigation of its origins for it may be Authentic or Good or Weak.