Hadeeth Science and Literature Introduction

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In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

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We begin today a new lesson that is an introduction to the Sciences of Hadith and an introduction to early hadeeth literature. And this is really a beginner’s guide to understanding the Hadeeth of Allah’s Messenger (salallaahu `alaihi wassallam) and their compilation, but there is actually an ‘introduction’ to this introduction and that is that which I discussed during the conference and it is advisable to those who were not able to listen to those two lectures that I gave during that conference a month or less ago, that were titled ‘Indeed this knowledge is Religion’ [visit salafisounds.com for that introductory lecture]. That was the title of the conference and my lectures were actually rotating around the beginnings of the Sciences of Hadeeth, and that’s where all of those narrations were brought regarding how the Sciences of Hadeeth began from a historical perspective, and also the importance that the Sahaabah and the early Salaf gave to this affair.

So in fact, we’re moving from that stage into the next stage, as I actually mentioned in the conference itself. However, we are still in that introductory stage. Today we are not going to be able to enter into the various definitions of the various categories of Hadith, or even that which makes a Hadeeth authentic, but we’re going to begin so that we are ready to embark upon that, inshaa’Allah. And of course, I believe that these lectures, and Allah knows best, are going to require some note taking on your behalf.

Additionally I covered some of that which we are mentioning in these lessons with a group of brothers two year before in a series of lessons that I conducted at my home with those beloved brothers. So, some of that will be repetitious and will repeat what we did then, but some of it actually will delve slightly deeper and, inshaa’Allah, we are not moving at a pace that you cannot keep up with.

The thing about the books of Hadith and the books discussing the sciences of Hadith, is that they very quickly move into detailed subject matter. So my intent here is not to actually go so fast, and therefore I’m going to combine the teaching of these lessons between several books, so that we don’t move too fast, too quickly and too deeply – so that everyone stays abreast of that which we’re covering, brothers and sisters, young and old alike, and I’m not going to entertain questions that are actually going to be covered in future lessons because that invariably causes confusion. Sometimes you start something earlier and you realize that actually later on there are some exceptions to that which was said in the early lessons. So if I mention those exceptions early, then it causes confusion to the general principle, so I don’t really want to do that. So we are going to move at a good pace, but at a pace where everybody can keep up.

So let’s begin Inshaa’Allah, and I begin by informing you of the hadith of Allah’s Messenger (salallaahu `alaihi wassallam) wherein he said:

“There will never cease to be a group from my Ummah manifestly upon the truth. They are not harmed by those who show enmity to them, up until the establishment of the Hour.” 

Abdullah Ibn Al-Mubaarak (d.181, rahimahullaah) who was from the early Salaf said:

“They are, in my opinion, the People of Hadith.”

Meaning, as the Prophet (salallaahu `alaihi wassallam) said, that “they are not harmed by those who show them enmity and animosity”, and it does not bother them.

This hadith has been collected by Al-Khateeb in Sharaf As.haab Al-Hadith with an authentic chain of narration (no.42).

And what we mean by Ahlul-Hadith here is The People of Hadith; those who give importance to Hadith and those who follow up Hadith, and those who give concern to following the authentic Hadith of the Messenger (salallaahu `alaihi wassallam). They are referred to as Ahlul-Hadith; the people who give prominence and importance to the hadith of the Prophet (salallaahu `alaihi wassallam).

So Ahlul-Hadith are the Taa’ifatul Mansoorah, i.e. they are the Aided Group, because the Prophet (salallaahu `alaihi wassallam) said in a narration:

“There will never cease to be a group from my Ummah, who are aided upon the truth.”

This group who are ‘aided upon the truth’ are referred to as Taa’ifatul Mansoorah. Abdullah ibn Al-Mubarak (d. 181H) said:

“They are, in my opinion, the People of Hadith.”

So Ahlul-Hadith are the Aided Group, they are also the Saved Sect, as Imam Ahmad ibn Hanbal said (as reported by Ibn Sa’ad in At-Tabaqaat):

“If the Saved Sect are not Ahlul-Hadith then I don’t know who they are.” 

And they are the group which is clearly upon the truth. And how is their truth made manifest? By them holding to the revelation that was sent to Muhammad (salallaahu `alaihi wassallam). They are not harmed by those who show them enmity, they are not harmed by those who oppose them or forsake them, as long as they follow the Sunnah of Allah’s Messenger (salallaahu `alaihi wassallam) – and as long as the Sunnah of Allah’s Messenger (salallaahu `alaihi wassallam) remains amongst them, then they are considered the Aided Group, and they are those who agree upon following and acting upon the narrations of Allah’s Messenger (salallaahu `alaihi wassallam), and abandoning innovations, opinions of men and desires.

Imam Ahmad ibn Hanbal, the Imaam of Ahlus-Sunnah, (d. 241AH) said:

“Ahlul-Hadith are the ones who actualise the hadith of Allah’s Messenger (salallaahu `alaihi wassallam).”

Meaning: In every affair of their lives they are driven by the ahaadeeth of Allah’s Messenger (salallaahu `alaihi wassallam).

Also, my brothers and sisters, Ahlul-Hadeeth worship Allah by way of the Hadith. What do we mean by that? They worship Allah by acting upon them, they worship Allah by seeking them, they worship Allah by way of distinguishing between that which is authentic and that which is weak. I do not refer here to modern day sects who have misappropriated the title ‘ahlul-hadeeth’ and used it as a slogan to call the people to deceptively to misguidance. Rather by Ahlul-Hadeeth, we intend the great scholars from the earliest of times who have given the `Aqeedah and Sunnah it true importance in statement and action.

They do not go overboard, they do not transgress the limits, nor do they innovate and introduce matters into the religion. They do not oppose or contradict the Hadith of Allah’s Messenger (salallaahu `alaihi wassallam) because they fully understand the statement of Allah (the Most High):

“And let those who oppose the Messenger’s commands beware lest some Fitnah befall them or a painful torment be inflicted on them.” [Surah An-Nur: 63]

So they do not oppose the commands of Allah’s Messenger (salallaahu `alaihi wassallam) and likewise Ahlul-Hadith do not follow the ambiguous narrations and thus go astray. They do not follow the narrations that are vague, and those that are not clear-cut in their meanings – they do not follow them, they do not chase after them, rather they return the ambiguous, vague narrations from the Qur’an and the Sunnah to the Muhkam (clear unambiguous narrations) in explanation of those vague narrations. And Ahlul-Hadeeth say:

“We believe in it; all of it (the clear and unclear verses) are from our Lord.” [Surah Aal-Imran: 7]

This is the statement of Ahlul-Hadith, and Allah is pleased with the People of Hadith in every place and time. So there is no way of a Muslim knowing what is authentic and thaabit (established) from the Sunnah of Allah’s Messenger, from that which is weak and forged, except by gathering the chains of transmission.

When you study the chain of narration, you investigate the condition of each and every narrator who narrated that hadith. And we study them and investigate them from the aspect of Al-Jarh wat Ta`deel (disparagement and praise), which means: Do they deserve praise and recommendation or do they deserve criticism and disparagement?

So every narrator is open to that, either praise and recommendation or criticism and disparagement (except the Sahaabah who are all deemed trustworthy and reliable). And then once that has been put in place, then we put that skill into practise. We do not say [for example] that this hadith is proven to be da’eef (weak) or even worse, mawdoo` (fabricated) and that it is from the worst of the categories of narration – but then we do not put that into practise and we still go out and practise that, knowing it to be weak or fabricated, no. The purpose of all of this is that we put this skill into practise and act upon its conclusions with due diligence and care.

The Book of Allah (the Most High) and the Sunnah of Allah’s Messenger (salallaahu `alaihi wassallam) form the basis of the science of the narrators and the narrations and the reporting of the texts and conveying them. All of this is found in the Qur’an and the Sunnah – so all of this Science and the knowledge of the sciences of hadeeth, of the narrations, and the Naqlul-Akhbar (reporting of the texts) is found in the Qur’an and Sunnah. So the foundation of this science is found of the Qur’an and the Sunnah. Allah (the Most High) said:

“Indeed It is Us Who have sent down the Dhikr (i.e. the Quran) and surely, We will preserve it.” [Surah Al-Hijr: 9]

So Allah revealed the ‘Dhikr’ which is the Qur’an and it is for Allaah to preserve it, but the preservation of the Qur’an is in two ways: The Qur’an is preserved in its wording, and it is also preserved by way of the meaning of the Qur’an. So the Qur’an is preserved and its meaning is preserved. Where do we find the meaning of the Qur’an? In the Sunnah. Allaah said:

“And We have sent down to you (O Muhammad) the Reminder (i.e. the Qur’an) so you may explain to the people that which has been revealed to them.”  [Surah An-Nahl: 44]

So Allah mentioned in the Qur’an that He sent the Revelation to “you, O Muhammad, so you may explain that which was revealed to them.” Imam Ahmad (d. 241) said in Usoolus-Sunnah:

“The Sunnah explains the Qur’an, and it is a guide to the Qur’an.”

So when Allah, the Most High, said:

“Indeed It is Us Who have sent down the Dhikr (i.e. the Quran) and surely, We will preserve it.” [Surah Al-Hijr: 9]

How does Allah preserve the Qur’an and its meanings? Through Ahlul-Hadeeth (the people of hadeeth), and they are the same people in every generation and that’s why Allah is pleased with them. They preserve the Qur’an and its meanings. `Aa’ishah (radiyallaahu `anhaa) was asked: “What was the character of the Messenger Muhammad?” What was her answer? “The Qur’an.”

His character was the Qur’an! Meaning that the Sunnah of Allah’s Messenger (salallaahu `alaihi wassallam); that which he said, that which he did, that which he approved of, his behaviour, his conduct, his shyness, his character, his modesty, his anger, all of this, all of his character was in accordance with the Qur’an. That was the implementation of the Qur’an upon the limbs, speech and conduct of our Messenger Muhammad (salallaahu `alaihi wassallam).

Likewise, we have the saying of Allah, the Mighty and Majestic:

“O you who believe! If a sinful person comes to you with news, verify it.” [Surah Al-Hujurat: 6]

So if news comes to you from a person who is sinful, not trustworthy, then verify it. That is for any news, so even more so for the one who comes to you with news of revelation.

A person says to you “Allah said,” or “the Messenger said” or “Abu Bakr said” or “Umar said”, then it is even more of a duty that you verify that by making sure that the one who is bringing you that information is trustworthy and reliable, not a sinner or a liar. That’s in this Aayah! And the scholars use that as a proof for the foundations of the sciences of Hadith being in the Qur’an itself. And likewise the hadeeth of Allah’s Messenger (salallaahu `alaihi wassallam) as has been reported by Imam At-Tirmidhee in Kitaabul-‘Ilm (and he held the hadith to be Hasan):

“May Allah make radiant the face of the one who hears something from us, so he conveys it as he heard it. Perhaps the one it is conveyed to is more knowledgable than the one who heard it.” [Saheeh At-Tirmidhee: 2657]

And in a narration :

“The one who hears Hadeeth from us…” [Jaami` At-Tirmidhee: 2656]

And ‘make radiant’ means, as the scholars mention, that may Allah make him happy, so He gladdens him – the one who hears ‘something from us’, and then conveys it just as he heard it.

And there is another narration from At-Tirmidhee, and also Abu Daawood, Ibn Maajah, and Imaam Ahmad that contains an additional wording, wherein the Prophet (salallaahu `alaihi wassallam) said:

“Perhaps a person carries knowledge to one who is more knowledgeable than himself, and perhaps the one who carries the knowledge is not a person of Knowledge.” [Jaami’ At-Tirmidhee: 2656]

Here the Prophet (salallaahu `alaihi wassallam) mentions the glad tidings to the person who hears a hadith and conveys it just as he heard it. So when examining the wording in the hadith: “He conveys it just as he heard it.” So there is no addition, no twisting, no changing of it, no lying, no adding things to it. The narrator is to convey it ‘just as he heard it.’ We will come to learn that these narrations for the basis of the conditions for an authentic hadeeth.

From these narrations come the development of the sciences of Hadith. There also occurs in the Muqaddimah to the Sahih of Imam Muslim, from Muslim bin Yasaar who narrated that he heard Abu Hurairah (radiyallaahu `anhu) say: “The Messenger of Allah (salallaahu `alaihi wassallam) said:

“There will be in the end of time dajjaaloon (great deceivers) and liars coming to you with narrations that you nor your fathers heard, so beware of them lest they misguide you and cause you tribulations.” [Sahih Muslim: 7]

This narration (amongst others) highlights the importance of the science of al-Jarh wat-Ta`deel, discerning between the one who is disparaged and the one who is deemed trustworthy and reliable. Yes, there are people who are going to lie so beware of them, note who they are and do not take from them. This is what the Messenger of Allah is saying here. That’s why Imam Muslim mentioned it and narrated it in his Muqaddimah with is intended to lay down the foundations of the sciences or hadeeth, the chains of transmission and the conditions of the narrators.

So the Messenger (salallaahu `alaihi wassallam) said: ‘There will occur at the end of time dajjaaloon (great deceivers) and liars…’ People say: You people are name-callers and you backbite and you speak ill of other Muslims. The fact is that the people of hadeeth are the most fearful of Allaah and the most precise in clarifying the truth, and the most cautious about speaking about other Muslims, and they only do so if there a legitimate Sharee`ah reason that permits in preservation of its sanctity and purity. So what is the Messenger (salallaahu `alaihi wassallam) advising you with here? That you have to take care because there will be dajjaaloon. Do you know what a dajjaal is? He is a great liar, a deceiver, a forger and a fabricator. That’s a dajjaal.

So there will be dajjaaloon, not just one but numerous imposters and fabricators, and liars. And what will they do? They will ‘bring to you hadeeth.’ So when the people say: Where did the science of Hadith come from? This is where it came from, Baarakallahu feekum, it came from the Sunnah!

And these liars and imposters appeared early on. Abu Haatim ibn Hibban, was a great scholar of hadith who died in the year 354 AH. He said in Kitaab Al-Majrooheen Minal Muhadditheen (The Book of the Abandoned Ones from the Narrators of Hadeeth) in the beginning of it:

“I heard Abdullah ibn `Alee Al-Jabuli: ‘I heard Abdullah ibn Yazeed Al-Muqree say: ‘A man from the people of innovation who recanted from his innovation said: ‘Investigate from whom you take the hadeeth, for indeed if we took an opinion, we would invent a hadeeth to support it.’”

So if they had an opinion, they innovated into the Religion of Allaah, but since they had no support for that from the Qur’an and the Sunnah, what would they do? They would fabricate hadeeth – and the scholars of hadeeth would investigate the truthful from the liar, the Sunni from the bid`ee, the precise memoriser from the forgetful, the keen from the heedless, the pious from the sinner – and they would pen down their names and their biographies and their levels of trustworthiness and reliability and adherence into books running into volumes.

In these ahaadeeth, we find the beginnings and the foundations of tathabbut (verification) and the incentive for investigation. And this is just is just a handful of proofs. We can could carry on – just read the Muqaddimah, the introduction to Saheeh Muslim. You see narration after narration, dozens of narrations just dealing with this issue. In these narrations and others we learn how to establish precision, how to verify, how to take care, the importance of taking care, who to take from and who not to take from. You find this in the narrations of Allaah’s Messenger (salallaahu `alaihi wassallam), this science was not a science that was newly invented; it is rooted in the Qur’an and Sunnah – baarakallahu feekum.

The Sahaabah (companions) would implement these matters and verify the narrations from those who relayed them, and more so if they doubted truthfulness of the narrator. Established upon this, there came the Sciences of the isnaad (chains of narration), and those early scholars would give the isnaad its due value, in terms of accepting or narrating the reports.

They realized that the isnaad (chains of transmission) and following up the isnaad and the narrators in the chains of transmission was an extremely important affair. So then they developed means that already had their foundations in the Qur’an and the Sunnah, to recognise whether a narrator is worthy of taking from or if he is not. And from the first of those was Muhammad Ibn Seereen (d. 110H, rahimahullaah). In the Muqaddimah of Sahih Muslim he said:

“They (the scholars) would not ask about the chains of narration, but when the Fitnah (conflict and discord) occurred, they would ask: ‘Name to us your men’. So Ahl us-Sunnah would be regarded, and their Ḥadīth were then taken, and Ahl ul-Bi’dah would be regarded, and their Ḥadīth were not taken.” (Saheeh Muslim – Introduction: 27)

So this shows that the narrations would not be accepted except after knowing the sanad (chain of narration). Sanad and Isnaad are in essence the same thing. Asaaneed however, is the plural of isnaad.

So, they would not accept the narrations except after knowing the sanad, which has in it narrators. Those narrators had to be investigated, so what science did that bring out? Jarh wa Ta’deel, the Science of Jarh wa Ta’deel. And speech concerning those carrying the narrations, and whether a chain of narration was Muttasil (connected) or Munqati’ (disconnected). And this in turn, meant catching defects that may not be apparent, and that are subtle (known as ‘ilal).

And so, you can see that through this science, now we know we have to ask the one narrating: Where are you getting the narrations from? And now, when they name their men we have to know who they are. This is where the science of Jarh wa Ta’deel comes in. Who are the narrators? Are they Sunni? Are they Bid’ee? Are they Khawaarij? Are they Ahlul-Hadeeth? Who are they, what are they? Are they Murji’ah? Is he a faasiq (open sinner)? Is he a drunkard? Is he a gambler? What is he? So they needed to know this one in the chain of narration, who is he? What is he? A name on its own is not enough. The narrator being a Muslim is not enough. A name that can be identified and his character investigated and his religion investigated – this is what is needed in the science of isnaad, and that is the science of jarh wa ta’deel; the science of praising and disparaging the narrators.

Then, of course, since we’re looking at the isnaad we need to know: did every narrator meet the narrator before him or not? This now enters into whether the chain of narration is Muttasil (connected) or Munqati`(disconnected). And the scholars in general say that a chain that is Muttasil means that each person met the one before him, until the narration reaches the Prophet (salallaahu `alaihi wassallam). Munqati`: that the narration has a disconnect, maybe a whole generational disconnect, maybe a disconnect because two people: one narrates from the other but he never met him; they were living thousands of miles apart, or maybe one died before the other could have narrated from him – so how could he narrate from one who is dead?

So that narration becomes munqati` and depending upon where the chain is broken, it will have its own classification and specific nomenclature.

So now, what are we looking at? Not only the character of the narrator and his religion, but we are also looking at whether that narrator met the one that he is claiming to narrate from because if he did, then it is Muttasil. But if he didn’t, then it is disconnected. And this in turn means catching defects, because it is possible that a narrator claims that he heard it from so-and-so, but he didn’t. Or that he claims he heard it from so-and-so and he names him, but it’s not the person you think he is talking about! For example, he names someone and you think he is talking about an imaam of the Sunnah, but he’s not talking about an imaam, he is talking about the butcher or the baker, but his name just happens to be the same as the name of the imaam and subtle form of deceit was used by some narrators, some used it with the best of intentions, some even confessed to it! And he is not lying technically; he said “I took it from so-and-so,” but you think that “so-and-so” is the name of a great Imam – and in his mind, he knows that you are going to think it is the name of a great Imaam. But he knows that actually it’s the name of someone else – not the great Imaam who you imagine it to be. And the investigative sciences of the asaneed became stronger and stronger at finding out these subtle defects, or even apparent defects and identifying weaknesses – just as the challenges become greater the science became more robust.

And in the beginning of these Sciences, deviation and liars were small in number so they were easier to spot. So the majrooheen (the abandoned narrators) were fewer in the very early Salaf, but as the deviations grew, the liars and deceivers grew. So the scholars responded with more and more detailed methods of distinguishing the narrations. So you can imagine – as a similitude – that you’re fighting an enemy. Every time that you go to him you find that he’s developed a new weapon, so what do you do? You respond with a weapon [with a defence mechanism] that can deal with his weapon. This is natural in warfare – and the scholars of hadeeth would see that these people were developing more and more subtle and devious ways of getting past the sciences of hadeeth. So they would put in place measures that would prevent them from being able to narrate hadeeth until it was sure that they were narrating the Prophetic tradition. So this is what the scholars of hadeeth did.

So these principles were discussed and they became widespread. The early scholars were upon them such as Imaam Maalik (d. 179), Imam Shafi’ee (d. 204), Muhammad ibn Seereen (d. 110H), Imam Ash-Sha’bi, Shu’bah ibn Al-Hajjaaj (d. 159H), Sufyaan Ath-Thawree (d. 161H) – they were upon these principles and they were generally widespread. The likes of Imam Ahmad ibn Hanbal (d.241H), Imam Al-Bukhaaree (d. 256H), the likes of Ibn Abee Shaybah and Imam Muslim (d. 261H), Ibn Maajah, An-Nasaa’ee – right in the first two or three centuries these principles were widespread.

Then what happened was that around third century a group of scholars started codifying them and started writing down the rules and principles of the sciences of Hadeeth. So they were being implemented; did not Imam Al-Bukhaaree implement them, and there is no greater scholar than Imam Al-Bukhaaree (rahimahullaah) in terms of his collection and its authenticity, and that is why Al-Jaami’ us Sahih of Imam Al-Bukhaaree is the most authentic book after the Book of Allah, followed by Sahih Muslim. Now those two scholars came before these books of ‘Uloom (Sciences) were codified writings, which proves that these sciences were widespread before these books were written, just in case someone says to you: “Well actually, the earliest books of the Sciences of Hadith that were written by the scholars were actually in the fourth century or the end of the third century.” We say: “No. Just because they penned it down at that stage, it does not mean that the Sciences were not being used,” because when did Bukharee die? 256 AH. When was he collecting? In the fifty, or sixty years before that. Imaam Ahmad, was born in 161 AH; the middle of the second century and he was collecting hadith.

So you can see, right from that time, they were writing the hadith themselves and they were implementing the sciences of verification and Jarh wa Ta’deel and the sciences of `ilal (hidden defects), and rejecting those Hadith that contradict that which was stronger than them – these sciences were already present, then they were written down.

And the first of those books (of codification) to be written was a book entitled:

1. ‘Al-Muhaddith Al-Faasil Bayn Ar-Raawee wal ‘Aawee’ written by Abu Muhammad Abdur-Rahmaan Ar-Raamahurmuzee (rahimahullaah, d. 360 AH).

And then came the other books, and we will list some of them:

2. ‘Ma’rifatu-‘Uloomil-Hadith’ of Imam Abu Abdillaah Al-Haakim An-Naysaabooree (rahimahullaah, d. 405 AH), generally known as Al-Haakim An-Naysaabooree and he was from the same general region as Imam Muslim.
3. ‘Al-Mustakhraj ‘Ala Ma’rifati ‘Uloom Al-Hadeeth’ by the famous Abu Nu’aym Al-Asbahaanee (rahimahullaah, d. 430 AH).
4. ‘Al-Kaafiyah fee ‘Ilm Ar’Riwaayah’ by the great Imam, Abu Bakr Al-Khateeb Al-Baghdadee who died in the year 463 AH, rahimahullaah.
5. From the same Imam Al-Khateeb Al-Baghdadee; ‘Jaami’ Ul-Akhlaq Ar-Rawee wa Adaab As-Saami`’.
6. And the sixth book that I will mention is ‘Uloomul-Hadeeth’ – a tremendous work and a foundational work. It is also referred to as ‘Muqaddimatu Ibnis Salaah’ by the great Imam Abu ‘Amr Ibn Salaah (rahimahullaah, d. 643 AH).
7. And the seventh is ‘At-Taqreeb wat Tayseer li Ma’rifati Sunanil-Basheerin-Nadheer’ which was authored by the great Imaam Muhiyuddeen Yahyaa bin Sharaf An-Nawawee, also known as Imam An-Nawawee (rahimahullaah, d. 676 AH). And this is actually a summarised version of the book we mentioned previously of Ibn Salaah.
8. ‘Tadreeb Ar-Raawee fee Sharhi Taqreeb An-Nawaawee’ authored by Imam As-Suyootee (rahimahullaah, d. 911 AH).
9. ‘Fat.hul Mugheeth fee Sharhi Alfiyyatil-Hadeeth’ by the Imam Muhammad bin Abdur-Rahmaan As-Sakhaawee (rahimahullaah, d. 902 AH).
10. ‘Nukhbatul Fikr fee Mustalahi Ahlil-Athar’ known in short as ‘Nukhbatul-Fikr’ and you’ve probably heard of this book as it is taught by the scholars till this day, and it is by the Al-Haafidh Ibn Hajr Al-Asqalaanee, who died in the year 852 AH, rahimahullaah.
11. ‘Al-Mandhoomatul-Bayqooniyyah’ by Umar Ibn Muhammad Al-Bayqoonee (d. 1080 AH).

And of course there are many other books, ‘At-Tawdeeh Al-Abhar li Tadhkirati Ibn Al-Mulaqqin fee ‘Ilm-il-Athar’ which was written by Muhammad ibn Abdur-Rahman bin Ahmad As-Sakhaawee (d. 902). And this book is an explanation of the original work of Ibn Mulaqqin, and Shaikh Abdullah Al-Bukhaaree in our times has done a Tahqeeq (checking) of it, and he is from the scholars of Madeenah. And the book is nearly 200 pages in explanation of the terminologies regarding hadith and its sciences. But the original work as we have mentioned, was by Ibn Mulaqqin and then the explanation was by As-Sakhaawee, from the scholars of Cairo of his time.

So upon that Inshaa’Allah we’ll finish, and next time we will move on from there. As you can see, the importance of having note books for this subject matter.

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In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

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In part 1 we began the topic ‘An Introduction to the Sciences of Hadith and Early Hadith Literature,’ which was an introduction to the various knowledge-based sciences that are connected to the hadith of Allah’s Messenger (salallaahu `alaihi wassallam). And it was, in essence, to show the importance of this affair, and its foundations in the Book of Allah, and in the Sunnah of Allah’s Messenger (salallaahu `alaihi wassallam), with the Sahaabah and with the Taabi’een and in every generation, from that generation through to the times that we live in, and, in fact, up until the Last Hour. The sciences of hadeeth and the isnaad are from the religion and it is from the particular characteristics of this Ummah. 

`Ilm al-Hadeeth (The Science of Hadeeth)

So today we are going to begin with some definitions: The definition of ‘ilm-ul-hadeeth is that it is ‘the knowledge of the principles by way of which one arrives at the knowledge of the narrator and that which he has narrated.’ And this definition is taken from ‘An-Nukat `alaa Kitaab ibnis-Salah (d. 643H)’ by Ibn Hajr Al-Asqalaaneen (d. 852) and we mentioned that Ibn Salaah was one of the great scholars who compiled the definitions of the terminologies used in hadeeth and its sciences. Some of the scholars, such as Imam As-Suyootee (d. 911H) in ‘Tadreebur-Raawee’, have mentioned that `ilmul-hadeeth is ‘the knowledge of the rules by which one comes to know the chains of narration (isnaad), and the text (matn) it leads to.’

The term “sanad,” (and this term is interchangeable with the term “isnaad”) means the chain of narration. And it is the chain of narration of men leading back to a text, and that text is referred to as the “matan” – i.e. the narration or report. So the matan is where the sanad finishes and the source of the speech (or action) is found. Here is an example:

That which has been reported by Imaam Al-Bukhaaree (d. 256H) in his Saheeh, under the chapter: ‘How the Divine Revelation started being revealed to Allaah’s Messenger (salallaahu `alaihi wassallam).’ Bukhaaree (rahimahullaah) said:

“Al-Humaydee `Abdullaah ibn Az-Zubayr narrated to us saying:

Sufyaan narrated to us, who said:

Yahyaa ibn Sa`eed Al-Ansaree narrated to us:

Muhammad Ibn Ibraaheem At-Taymee informed me:

That he heard `Alqamah Ibn Waqaas Al-Laythee saying:

I heard `Umar ibn Al-Khattaab whilst he was upon the pulpit saying:

I heard Allaah’s Messenger (salallaahu `alaihi wassallam) saying:

إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ

“Indeed actions are upon their intentions, and every person shall receive only that which he intended. And whomsoever migrated for Allah and his Messenger, then his migration was for Allah and his Messenger. And whoever migrated for a worldly affair or for a woman’s hand in marriage, then his migration was for that which he migrated (i.e. a worldly gain).”

So now there are two affairs in that which we have read: the sanad and the matan.

The sanad is where Imaam Al-Bukhaaree said: 

“Al-Humaydee `Abdullaah ibn Az-Zubayr narrated to us saying:

Sufyaan narrated to us, who said:

Yahyaa ibn Sa`eed Al-Ansaree narrated to us:

Muhammad Ibn Ibraaheem At-Taymee informed me:

That he heard `Alqamah Ibn Waqaas Al-Laythee saying:

I heard `Umar ibn Al-Khattaab whilst he was upon the pulpit saying:

I heard Allaah’s Messenger (salallaahu `alaihi wassallam) saying:

That is the isnaad.

And as for the Matan then that is:

إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ

“Indeed actions are upon their intentions, and every person shall receive only that which he intended. And whomsoever migrated for Allah and his Messenger, then his migration was for Allah and his Messenger. And whoever migrated for a worldly affair or for a woman’s hand in marriage, then his migration was for that which he migrated (i.e. a worldly gain).”

So the matan here are the words of Allaah’s Messenger (salallaahu `alaihi wassallam): “Indeed actions are upon their intentions…” until the end of the hadeeth. So now, in essence, you have that which the sciences of hadeeth are discussing, and that is the sanad and the matan.

`Ilmul-Hadeeth’ is therefore, the knowledge of the principles by way of which one arrives at the knowledge of the narrator and what he is narrating. And the principles here rotate around the matan the isnaad – and the rules that govern the establishment of the weakness or the authenticity and reliability of the narrators and the narrations.

The goal of this science is to come to know that which is authentic from that which is not from the reported narrations. In this manner we can ascertain what was revealed by Allaah to Muhammad (salallaahu `alaihi wassallam) and act in accordance to that as worship and nearness to Allaah.

Now, let us move one step further. We need to recognise the usage of the terminologies such as hadeeth (prophetic narration), khabar (a report), athar (a narration) and so on.

Hadeeth (pl. Ahaadeeth): It is that which comes from Allah’s Messenger (salallaahu `alaihi wassallam) whether it be statements, actions, tacit approval, or attributes and characteristics, meaning either his outward appearance or his inner character. Inner character such as his shyness or the way that he would behave – his modesty, humbleness, generous nature and so on. And likewise his outward appearance such as his hair, his beard, the broadness of his shoulders, his height, his colour, the way he would walk and so on. So that is what is intended by hadeeth – the term revolves around the Prophetic traditions.

Khabar (pl. Akhbaar): Khabar included the meaning of hadeeth, but in addition to this it also refers to that which is narrated from other than the Prophet (salallaahu `alaihi wassallam) such as the Companions, the taabi`een (the generation after the Companions), the atbaa`ut-taabi`een (the generation after the taabi`een), or other than them from the early generations. So we can say, for example, that such and such a khabar came from `Umar, or this khabar came from Sa`eed ibn Al-Musayyib (from the taabi`een), or this khabar came from Sufyaan, or from Az-Zuhree (both from are the atbaa`ut-taabi`een).

Athar (pl. Aathaar): An athar is that which comes from other than the Prophet (salallaahu `alaihi wassallam) such as the Sahaabah, or from the taabi’een, or other than them.

An example of a hadith is that which we have already mentioned: “Indeed actions are upon their intentions.” When Umar (radiyallaahu `anhu) said that Allah’s Messenger (salallaahu `alaihi wassallam) said: “Indeed actions are upon their intentions.” What was he narrating? A hadeeth, because these are the words of the Prophet (salallaahu `alaihi wassallam) – and that is referred to as a hadeeth qawlee, i.e. a hadeeth reporting a statement.

An example of a hadeeth fi`lee (a hadith narrating a action of the Prophet) is that which `Aa’ishah (radiyallaahu `anhaa) narrated:

“If Allah’s Messenger (salallaahu `alaihi wassallam) wished to go to sleep in a state of sexual impurity (after having sexual intercourse) he would wash his private parts and he would make wudhoo’ like the wudhoo’ for prayer.” 

This is a hadeeth fi`lee or a Sunnah fi`liyyahbecause `Aa’ishah is narrating the actions of Allah’s Messenger (salallaahu `alaihi wassallam).

As for a hadeeth taqreeree, i.e. denoting silent approval, then there are many examples and one of them is the hadith of Ibn `Abbaas (radiyallaahu `anahumaa) reported by An-Nasaa’ee. He mentions that his aunt sent some gifts to Allaah’s Messenger (salallaahu `alaihi wassallam) consisting of cooking fat, a lizard and some cottage cheese. So he ate the fat and the cheese, but he did not eat the lizard, as he found it to be distasteful. Yet, as Ibn Abbas said, it was eaten in front of him upon the table spread of Allaah’s Messenger (salallaahu `alaihi wassallam), and were it haraam it would not have been eaten in front of Allah’s Messenger (salallaahu `alaihi wassallam). This is because it is not possible that something haraam would take place in front of him and he would remain silent. He would not remain silent. So this was something that was done in his presence and he did not criticise it, therefore making it a hadeeth taqreeree (or Sunnah taqreeriyyah).

An example of a hadith wasfee (a hadith describing the Prophet (salallaahu `alaihi wassallam)) is the hadith reported by Imaam At-Tirmidhee from Anas ibn Maalik (radiyallaahu `anhu) who said:

“Allaah’s Messenger (salallaahu `alaihi wassallam) was of medium height; not very tall nor very short. He had a good handsome build. He was brown in complexion, his hair was not curly nor very straight, but slightly wavy. And when he walked he swayed slightly.”

This is clearly a hadeeth wasfee because now we are talking about the attributes of Allaah’s Messenger (salallaahu `alaihi wassallam). Also Imaam Al-Bukhaaree mentions from Anas ibn Maalik (radiyallaahu `anhu), that when he (salallaahu `alaihi wassallam) died, he had scarcely twenty white hairs in his beard and hair. This is again a descriptive hadeeth from Allaah’s Messenger. Imaam Al-Bukhaaree narrates from Rabee`ah (radiyallaahu `anhu) who said:

“I saw some of his hairs were red and when I asked regarding them, I was told that this was because of him applying teeb (scent).”

So the terms athar and khabar can be used for the Prophet (salallaahu `alaihi wassallam) and for other than him, but the term hadeeth is generally only used for the Prophet.

The term musnad in hadeeth terminology has two meanings:

• It is any book that gathers the narrations under the headings of the Companion who narrated it. For example, the Musnadof Imaam Ahmad Ibn Hanbal (rahimahullaah, d. 241H). So if we say the ahaadeeth are being collected in musnadform then we are saying that they are being collected under the name of the Companion who narrated them. For example there would be a chapter containing all the ahaadeeth narrated by `Umar, or all the ahaadith narrated by `Uthmaan, or all the ahaadeeth narrated by Abu Hurayrah, or all the ahaadith narrated by `Aa’ishah or Abu Bakr and so on.
• It is any hadith that has a connected chain of narration that reaches the Prophet (salallaahu `alaihi wassallam). So if a person says: “This hadith is musnad,” then it means that the hadith’s isnaad is musnad. And it is marfoo’ (which is a term that literally means ‘elevated’) and the intent of marfoo` is that it is ascribed to the Prophet (salallaahu `alaihi wassallam), or muttasil sanadan (i.e. a fully connected chain of narration). So it is a hadeeth which is elevated and reaches right back to the Prophet (salallaahu `alaihi wassallam) through a connected chain of narration. And we will come back to these additional terminologies later on, inshaa’Allaah.

As for the terms that we use for the scholars of hadeeth, then they are not absolute definitions but they do help us to gauge the level of the scholar. Sometimes you hear that such-and-such a scholar is a muhaddith, or a haafidh, or a haakim. For example you will hear: “Al-Muhaddith Al-Albaanee” or “Al-Haafidh Ibn Hajar” and so on. So some of the terms include:

• Muhaddith – In general the term ‘muhaddith’ refers to a person who occupies himself with the knowledge of hadeeth; the sayings, the actions, the tacit approvals, the attributes and so on. He occupies himself with narrating them and verifying them, compiling them, and investigating them and their chains. They become acquainted with each hadith, from the aspect of whether they are accepted or rejected, and they become acquainted with their explanations and meanings as well as with that which can be derived of benefits from those ahaadeeth. They know the sciences and the knowledge of hadeeth; thereby coming to know the condition of the chains of narration, and the rules needed to know the condition of a narrator. This is the role of the muhaddith, this is what he does. And he knows a large number of narrations and the condition of their narrators. And the narrations here refer to the actual mutoon (plural of matan) of the hadith and the aathaar (plural of athar).
• Haafidh – A haafidh is the same as a muhaddith according to the speech of many of the scholars. Others have said that a haafidh has a higher standing than a muhaddith, and what he knows at every level of a chain of narration is more than what he does not know. So he is of a higher level than a muhaddith.
• Haakim ­– Some of the scholars say that a haakim’s knowledge has encompassed all of the Prophetic ahaadeeth, and they say that nothing has escaped him except a small amount.

And there are still yet more terms that they use for people who have truly excelled. For example Imaam Al-Bukhaaree was referred to ‘Ameerul-Mu’mineen fil-Hadeeth’ (The Leader of the Faithful in Hadeeth) because he is, of course, considered to be the greatest scholar of Hadeeth.

So this is just us entering into some terminologies, and next time we will begin with the definitions of the grades of ahaadith themselves such as al-mutaawatir, aahaad, saheeh, and so on.

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In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

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1.0 Categories of a Narration (Al-Khabr)

A narration which reaches us is of two types:

1. Al-Mutawātir: That narration which has been narrated by a large number of narrators at every level of the chain of narration, with numerous chains, without a specified limit (see 1.1 below).
2. Al-Āhād: A narration with chains of transmission and narrators at each level of the chain that is limited to a particular number less than the category of al-mutawaatir mentioned above (see 2.0 below).

Each of these categories has its particular details and explanations which will be made clear, inshaa’Allaah.

1.1 The Mutawaatir Narration:

Definition: That narration which has been reported by such a large number of narrators that it is not possible for them to have gathered to fabricate a lie. This definition refers to a hadeeth (or athar) wherein there is in every level of the chain of narration a multitude of narrators – and sound intellect judges that such a number could not possibly gather together to fabricate a lie.

1.2 The Conditions that make a Narration Mutawaatir:

The books of the sciences of hadeeth explain in their definition of a mutawaatir hadeeth that it is a narration that must fulfil the following four conditions:

1. That it is narrated by a large number of narrators – the actual minimum number, however, is differed over. And it seems that the preferred number is ten according to some scholars (see: Tadreeb ar-Raawee 2/177 of as-Suyootee, died 911H).
2. That this minimum number must be present at every level of the chain of narration.
3. That it is not possible for this large number of narrators to have gathered together to fabricate a lie. And this verification is achieved, for example, by ascertaining that the narrators lived in different lands, or different nations, different madhabs, and so on. Furthermore, it follows on from this that just because there are a large number of narrators, then on that basis alone, a narration is not automatically given the ruling of mutawaatir. And it is possible that there may be relatively fewer narrators and the ruling of mutawaatir is passed upon such a narration – and all of this is accordance to the condition of the narrators.
4. That each of the narrators can trace their narrations back to its source – such as their saying: “We heard so-and-so…” or “we saw so-on-so…” or “we met so-and-so…”

As for relying upon many narrations that are circulated which merely report an event based upon reasoning (or hearsay), then these reports (even if said by many) are not referred to as mutawaatir.

1.3 The Ruling on a Mutawaatir narration:

The mutawaatir narration necessitates certain knowledge that compels a person to believe with a necessary belief as if a person has witnessed the matter himself. For this reason the mutawaatir narrations, all of them, are accepted (i.e. are maqbool).

1.4 The Divisions of the Mutawaatir Narrations:

The mutawaatir narration is divided into two categories: 1. Lafdhee (in wording) and, 2. Ma`nawee (in meaning):

1. Al-Mutawaatir al-Lafdhee: This is a narration that is narrated through all its routes with the same wording and meaning such as the hadeeth:

“Whoever lies upon me deliberately, let him take his seat in Hellfire.” This hadeeth has been narrated by over seventy Companions.

2. Al-Mutawaatir Al-Ma`nawee: This is a narration that has been narrated in agreement of meanings contained within the narration and not the precise wording being repeated. An example are the narrations reporting the fact that the Prophet (salallaahu `alaihi wassallam) raised his hands whilst making du`aa. It is reported in over one hundred ahaadeeth that he raised his hands, each hadeeth making mention of that. However they report this fact whilst in different situations and scenarios – nevertheless, the shared information in all of them is the fact that he raised his hands in supplication. So the narration is mutawaatir due to gathering its numerous chains of transmission (these transmission are sometimes referred to as turuq). See Tadreebur-Raawee of As-Suyootee (d. 911H) 2/180.

 2.0 The Āhād Narration (Khabrul-Āhād)

2.1 Its definition: That which does not reach the conditions required to be mutawaatir. (See Nuzhatun-Nadhr of Ibn Hajr (d. 852H), p. 26)

2.2 Its ruling: The aahaad report is accepted and acted upon in both belief and Sharee`ahrulings so long as it is authentic. Shaikh Al-Albaanee (d. 1420) said in ‘Hujjatu Khabril-Aahaad fil-`Aqeedah’ (p. 5-6): Ibnul-Qayyim (rahimahullaah) said in al-I`laam (2/394):

“This proves the necessity of accepting the [authentic] Aahaad narrations and they do not require further verification. If the aahaadnarration did not necessitate sure knowledge then Allaah would have commanded with verification until sure knowledge was attained. And that which further proves this point is that the Salafus-Saalih and great scholars of Islaam did not cease saying: “Allaah’s Messenger said this…”, or “he did that…”, and “he commanded with this…”, and “he forbade that…” – this is well-known from their speech by necessity.”

Shaikh Al-Albaanee (rahimahullaah) continued to say: “The Sunnah of the Prophet (salallaahu `alaihi wassallam) and his Companions prove the taking and accepting of the Aahaadnarrations. Indeed the knowledge-based Sunnah which was traversed upon by the Prophet (salallaahu `alaihi wassallam) and his Companions during his lifetime and after his death also proves with clear cut evidences the impermissibility of separating between `aqeedah (creed) and ahkaam (rulings) in accepting the Aahaad narrations – rather it is an established proof in all of these affairs.” Then he proves his point from the statements of Imaam Al-Bukhaaree and other great Scholars.

2.3 The Categories of the Aahaad Narrationwith respect to the number of chains of transmission (or turuq) is divided into three categories:

1. Mash-hoor (well-known)
2. `Azeez (strong)
3. Ghareeb (rare)

Each category has its own definitions:

3.0 Mash.hoor:

Definition: That which is narrated by three or more narrators at every level of the chain of narration without reaching the point of being declared mutawaatir.

Example: The hadeeth: “Indeed Allaah does not take way knowledge by stripping it away from the people, rather he takes away knowledge by the death of the scholars…”

3.1 Sometimes the term mash.hoor can be used to refer to that which is well-known upon the tongues of the people without actually fulfilling the conditions of a hadeeth mash.hoor, and that could include:

1. A hadeeth that only has one chain of narration.
2. A hadeeth that has more than one narration.
3. Or even a hadeeth for without a chain of narration – a chain that cannot be found!

3.2 The ruling of the mash.hoor hadeeth:such a hadeeth merely by virtue of its title cannot be assumed to be saheeh (authentic) or weak. Rather it can be saheeh, hasan (good), da`eef (weak) or even mawdoo`(fabricated). However if it is found to be saheeh (after investigation) then it holds a stronger status than a hadeeth that is `Azeez or Ghareeb.

3.3 Well known authorships concerning the mash.hoor narrations:

That which has been authored in the field of the mash.hoor narrations are those narrations that are “mash.hoor” or “well-known” upon the tongues of the people, and not “mash.hoor” in the technical hadeeth sense. From those authorships, we have:

1. Al-Maqaasid Al-Hasanah feemashtahra `alal-Alsinah by Imaam as-Sakhaawee (d. 902H)
2. Kashful-Khafaa wa Mazeelul-ilbaas feemashtahara minal-Hadeeth `alaa Alsinatin-Naas by Al-`Ajloonee.

4.0 Al-`Azeez

Definition: A narration wherein there is not less than two narrators at any level of the chain of narration (isnaad). If there is at any level three or more, then that narration still remains `azeez so long as there is somewhere in the chain two narrators because the definition revolves around the fact that there is somewhere in the sanad (the chain) only two narrators.

4.1 Example: That which has been reported by Bukhaaree and Muslim from the hadeeth of Anas radiyallaahu `anhu), and Bukhaaree from Abu Hurayrah (radiyallaahu `anhu) that: Allaah’s Messenger (salallaahu `alaihi wassallam) said:

“None of you truly believes until I am more beloved to him than his father, his son and all of mankind.” 

• It is narrated from Anas (radiyallaahu `anhu) by Qataadah and `Abdul-`Azeez Ibn Suhaib;
• and from Qataadah it was narrated by Shu`bah and Sa`eed;
• and from `Abdul-`Azeez it was narrated by Ismaa`eel Ibn `Ulayyah and `Abdul-Waarith;
• and from each of a group of narrators transmit it.

5.0 Ghareeb:

5.1 Definition: That hadeeth which has been narrated at some stage in the chain of narration by a singular narrator, either at every level of the chain of narration or at some stages, or even at just one point in the chain (in the sanad) – and having many narrators at other levels in the chain at other than that point does not remove it from being ghareebbecause the defining factor is having one person at some stage in the chain.

5.2 Some scholars also refer to this category as a ‘fard’ hadeeth. Ibn Hajr (d. 852H) considered ghareeb and fard to refer to the same thing both linguistically and in hadeeth terminology, except that he explains that the scholars of hadeeth differentiate between the two depending on their usage – so ‘fard’ is more often used to mean ‘al-fard al-mutlaq’ (i.e. that narration which is reported by a single Companion) and ‘ghareeb’ is more often used to mean ‘al-fard an-nisbee’ (i.e. where the singular narrator occurs later in the chain). And Allaah knows best. But for our discussion they can referred to mean one and the same.

5.3 Its categories: The ghareeb hadeeth is divided into two types as it relates where it occurs in the chain:

1. Al-Ghareeb Al-Mutlaq (or Al-Fard Al-Mutlaq): This is where the singular narrator appears at the root of the sanad. Example: The hadeeth: “Indeed actions are but by intentions…” So `Umar Ibn al-Khattaab (radiyallaahu `anhu) is the only narrator. And it may be that such a narration continues to be narrated singularly till the end of the chain, or it may be narrated after this initial singular narrator by many narrators till the end of the chain. But what is given consideration is the fact that a single companion narrated it, so that determines the terminology.
2. Al-Ghareeb An-Nisbee (or Al-Fard An-Nisbee): This is when the singular narrator or narrators appears somewhere later in the chain, i.e. that at the root of the chain, there is more than one narrator, but later on down the chain there is only one narrator narrating from the narrators before him. Example:

The hadeeth: Maalik (d. 179H) from Az-Zuhree (d. 124H) from Anas (radiyallaahu `anhu) that,

“The Prophet (salallaahu `alaihi wassallam) entered Makkah and upon his head there was a helmet.” Reported by Bukhaaree and Muslim.

So Maalik alone narrates it from Az-Zuhree.

5.4 Categories of Al-Ghareeb An-Nisbee: There are categories of ghuraabah(singular narrations) that are considered to be al-ghareeb an-nisbee because this singularity is not mutlaq (i.e. not merely a single companion but the singularity is elsewhere), i.e. that they are singular narrations relative to something else – and they are of categories (see: An-Nukut, Ibn Hajr 2/703-708 with his examples):

1. A hadeeth being reported by a certain singular reliable narrator (i.e. a ‘thiqah’ narrator) such as the saying of the scholars: “No one reliable narrated it except for so-and-so.”
2. A particular narrator is singled out as narrating from another particular narrator, such as the saying of the scholars: “Only so-and-so narrated it from so-and-so.” – this is even if the hadeeth may be narrated from other chains different to this one.
3. The hadeeth is only narrated by people of a particular town or land, such as the saying of the scholars: “It is only narrated by the people of Makkah,” or, “the people of Shaam only.”
4. It is narrated by the people of one place from the people of another place, such as the saying of the scholars: “It is only reported by the people of Basrah from the people of Madeenah,” or, “by the people of Shaam from the people of Hijaaz.”

5.6 Another categorization: The scholars have also divided al-ghareeb from the aspect of the sanad (chain of narration) or from the aspect of the matan (the text itself):

1. Ghareeb in text and chain of narration (matan and sanad): That is a hadeeth whose text is reported by only one narrator.
2. Ghareeb in chain of narration but not in text: Such as a hadeeth whose text is reported by a group from the Sahaabah – and only one narrator narrates the same hadeeth from another Companion. Regarding this type of narration At-Tirmidhee would say: “It is ghareeb from this route/direction.”

Shaikh Abdullaah al-Bukhaaree said:

“Al-Haafidh Ibn Rajab said: “A hadeeth is narrated from the Prophet (salallaahu `alaihi wassallam) from well-known routes of transmission (turuq) – and it is [also] narrated from a companion from only one route, such that his hadeeth is not known except by way of this route of transmission.”(Sharh `Ilal at-Tirmidhee 2/640) An example of that is: The hadeeth of Abu Kuraib from Abu Usaamah from Buraid Ibn Abdillaah Ibn Abee Burdah from his grandfather from his father Abu Moosaa (radiyallaahu `anhu) from the Prophet (salallaahu `alaihi wassallam) who said: “The believer eats [to fill] one intestine, whilst the unbeliever eats [to fill] seven intestines.” So this text (matn) is well-known from the Prophet (salallaahu `alaihi wassallam) from various routes of transmission, and it is reported in the two Saheehs from the hadeeth of Abu Hurairah and from the hadeeth of Ibn `Umar from the Prophet (salallaahu `alaihi wassallam). But as for the hadeeth of Abu Moosaa then it is reported by Muslim from Abu Kuraib. More than one scholar has declared this hadeeth to be ghareeb from this route – and they mentioned that Abu Kuraib is the only one narrating it; [from those who said that are:] Bukhaaree and Abu Zur’ah…” And this is the what was said by Al-Haafidh Ibn Rajab (Sharh `Ilal at-Tirmidhee 2/645-6)”

See: At-Ta`leeqaat ar-Radiyyah `alal-Mandhoomatil-Bayqooniyyah, p. 137-141, Shaikh Abdullaah al-Bukhaaree.

5.7  Books wherein plentiful examples of ghareeb ahaadeeth are found:

1. Musnad of Al-Bazzaar.
2. Al-Mu`jam Al-Awsat of At–Tabaraanee

5.8 Well known authorships regarding Al-Ghareeb:

1. Gharaa’ib Maalik by Ad-Daaraqutnee
2. Al-Afraad by Ad-Daaraqutnee
3. As-Sunan allatee tafarrada bi kulli Sunnah minhaa ahlu baldatin by Abu Daawood as-Sijistaanee (The Sunnahs which are specific to a people of a particular place).

6.0 The Categorisation of the Aahaad Reports in accordance to their strength and weakness:

So the khabr ul-aahaad (i.e. the non-mutawaatir report) is divided into mash.hoor, `azeez, and ghareeb as discussed – but this categorization does not necessitate or indicate the authenticity or weakness of a narration. So in terms of strength or weakness of a narration, then the aahaad report is divided into two categories:

a.) Maqbool (accepted): That which is concluded to be narrated by truthful narrators (with conditions that are fulfilled). And the ruling is that such a narration is used as an evidence and is to be acted upon [since it is considered as sound].

b.) Mardood (rejected): That which is concluded to be reported by unreliable or untruthful narrators. And its ruling is that such a narration cannot be used as a proof, and is not acted upon.

For each of these two categorisations of maqbool and mardood, there are many other divisions, types and details which shall be made clear, inshaa’Allaah.

Note: I have taken this study from a small handful of introductory works (including: Tayseer Mustalah al-Hadeeth and  At-Ta`leeqaat ar-Radiyyah `alal-Mandhoomatil-Bayqooniyyah), relying on some more than others, and success is from Allaah.

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2.0 The Accepted Report

The categories of the accepted report (al-khabr al-maqbool):

The two major categories of an accepted report are: Saheeh (“sound”) and Hasan (“good”). Each of these is further divided, such that we have four categories:

1. Saheeh li-dhaatihi (“sound” by itself without requiring support)
2. Saheeh li-ghairihi (“sound” due to support of other chains and narrations)
3. Hasan li-dhaatihi (“good” by itself without requiring support)
4. Hasan li-ghairihi (“good” due to support of other chains and narrations)

Each of these has their own detailed definitions.

2.1 As-Saheeh (the “sound” narration):

Definition: a) Linguistically “saheeh” means that which is sound and healthy free from poor health and sickness and deficiency. b) In the sciences of hadeeth it refers to that narration which has a connected chain of narration back to its source, with reliable/trustworthy narrators at every level of the chain of narration, who are precise/accurate in what they narrate, whilst at the same time it does not contradict a report reported by stronger narrators, and without there being any hidden defects.

2.2 More detailed definition of the Saheeh report:

So for a report to be considered “saheeh” it must meet five conditions:

1. Itiśāl as-Sanad: (A fully connected chain of narration): This means that each narrator in the chain of narration took directly from the one before him, and he in turn took the narration directly from the one before him and so on from the beginning of the sanad (chain of narration) till its end.
2. `Adālatur-Ruwāt: (Trustworthiness/reliability of the narrators): That every narrator can be described (after research) to be a Muslim, adult, free from major sins (and one who does not commit sins openly), and the narrator cannot be one who possesses bad manners and hateful habits (ghairu makhroom al-maroo’ati). So the narrator should be known for piety (taqwaa), free from shirk, open sins, and innovations (bid`ah). See “Nuzhatun-Nadhr” p.51.
3. Dabt ar-Ruwāt: That every narrator in the chain is precise and accurately reports what he took from the narrator before him. This can be done in two ways: a) either accurately reporting what has been memorised (dabt aś-śadr) or, b) accurately reporting what he has written down (dabt al-kitāb).
4. `Adam ash-Shudhoodh: (absence of contradiction of that which is stronger): Meaning that the hadeeth cannot contradict another hadeeth that has been reported by narrators that are more trustworthy and greater in precision.
5. `Adam al-`Illah: (absence of hidden defects): This is where there maybe a subtle hidden defect that deems the hadeeth as being inauthentic – whilst on the surface it may seem sound.

If any one or more of these conditions (shuroot) is absent then the hadeeth cannot be considered as “saheeh”.

Note: 

Dabt aś-śadr: That he memorises by heart to such accuracy that he is able to recall whenever he wishes precisely what he heard from his sheikh (i.e. his teacher).

Dabt al-kitāb: This is where a narrator has written down precisely the hadeeth or reports that he had heard [directly] from his sheikh and his sheikhs- and his written words are preserved/protected from mistakes and additions that could have been added. This can be done by verifying his writing with his shaikhs or with other relied upon writings.

2.3 Example of a saheeh hadeeth – showing that the conditions have been met:

Bukhārī reports in his “Saheeh” (6367) saying:

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا الْمُعْتَمِرُ، قَالَ سَمِعْتُ أَبِي قَالَ، سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ يَقُولُ كَانَ نَبِيُّ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْهَرَمِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ ‏”‏‏.‏

Musaddad narrated to us, who said: Mu`tamir narrated to us, who said: I heard my father say: I heard Anas Ibn Mālik (radiyallaahu `anhu) saying: Allaah’s Messenger (salallaahu `alaihi wassallam) would say:

“O Allah! I seek refuge with You from incapacity and laziness, from cowardice and the inability of old age, and I seek refuge with You from the punishment of the grave, and I seek refuge with You from the afflictions and trials of life and death.”

So this hadeeth has met all of the necessary conditions for it to be declared as saheeh:

1. Its chain of narration (the isnaad) leads back to the Prophet (salallaahu `alaihi wassallam): Anas Ibn Maalik heard from the Prophet: Sulaimaan Ibn Tarkhaan (who is the father of Mu`tamir) heard directly from Anas; And Mu`tamir heard directly from his father; And Musaddad related directly from Mu`tamir; and Imām al-Bukhaaree related it directly from his sheikh who is Musaddad. So the isnaad is connected.
2. Both trustworthiness and accuracy of transmission of the report is established from all of the narrators: a) Anas Ibn Maalik (radiyallaahu `anhu) is a Companion and the trustworthiness of all the Companions is established by the Qur’aan, Sunnah and ijmaa` without further investigation. b) Sulaimaan Ibn Tarkhaan, the father of Mu`tamir: Reliable/trustworthy worshipper (thiqatun `aabid) c) Mu`tamir: Reliable (thiqah). d) Musaddad Ibn Musar-had: Reliable, expert memoriser (thiqatun haafidh). e) Muhammad Ibn Ismaa`eel Al-Bukhaaree, the author of the “Saheeh”: Tremendous memoriser, the leader of the faithful in the field of hadeeth (jabalul-hifdh, ameerul-mu’mineen fil hadeeth).
3. (Precision, see point 2)
4. This hadeeth does not oppose any narration that is stronger than it.
5. It carries no hidden defects.

For this reason Imaam Al-Bukhaaree included this narration in his “Saheeh”.

If a hadeeth is declared “ghairu saheehin” then it means that the five conditions or at least some of them have not been fulfilled.

2.4 The responsibility of a Muslim towards a Hadeeth Saheeh:

The ruling of acting upon a Saheeh narration: It is obligatory (waajib) to act upon a narration that is saheeh – and that is the consensus (ijmaa`) of the scholars of Hadeeth and Sunnah, as well as all those who opinion is of worth from the scholars of usool and fiqh. It is a proof in the religion and it is not permitted for a Muslim to leave off acting upon it. It is accepted in both `aqeedah and other rulings by consensus.

2.5 The first of those to compile the Prophet’s Hadeeth: 

The first person to compile and gather together the noble Prophetic narrations was Muhammad Ibn Muslim Ibn `Ubaidillaah Ibn Shihaab Az-Zuhree al-Madanee (d. 124AH rahimahullaah). Saalih Ibn Kaysaan (rahimahullaah) said:

“Myself and Zuhree came together to seek knowledge. We said: Let us pen down the Sunan, so we wrote that which was narrated from the Prophet (salallaahu `alaihi wassallam). 

Then Zuhree said: ‘Let us write down narrations from his Companions for that is Sunnah.’ I said: ‘It is not Sunnah so let us not write that.’ So Zuhree wrote and I did not – and he was successful and I lost out.” 

(Narrated by Ibn Sa`d in his “At-Tabaqaat”; Abu Nu`aym in “Al-Hilyah” and Al-Khateeb in “Taqyeedul-`Ilm”.)

When the noble Khaleefah, `Umar Ibn `Abdul-`Azeez (d.102H, rahimahullaah) feared that knowledge would disappear by the death of those who carried it, he sent Abu Bakr Ibn Muhammad Ibn `Amr Ibn Hazm to gather the hadeeth of Allaah’s Messenger (salallaahu `alaihi wassallam), saying to him:

“Look to what is from the hadeeth of Allaah’s Messenger (salallaahu `alaihi wassallam) and Sunnah and write them down for I fear the loss of knowledge and the passing away of the scholars.” 

(Reported by Ibn Sa`d and Al-Khateeb and ad-Daarimee in his “Sunan”)

He also said:

“Take from Ibn Shihāb for you will not find anyone more knowledgeable of the Sunnah that has passed than him.” 

Then after Zuhree, during the second century, there occurred the gathering of the Prophetic Hadeeth under chapter headings by the likes of Ibn Juraij (d.150H), Hushaym, Imaam Maalik (d.179H), Ma`mar (153H), Ibn al-Mubaarak (181H) and others.

Thereafter the gathering of hadeeth continued with vigor through various methods: Masānīd (plural of Musnad), Musannafāt (plural of Musannaf), the Sihāh (plural of Saheeh), the Jawāmi` (plural of Jāmi`), the Mustakharajāt (plural of Mustakhraj). As-Suyootee said in his “Alfiyah”, p. 8:

“The first to gather the hadeeth and athar was Ibn Shihaab when commanded to do so by `Umar; The first to gather the narrations under chapter headings was a group in their time such as Ibn Juraij, Hushaim, Mālik, Ma`mar and the son of Al-Mubārak.” 

2.6 Definitions of authorships and works in hadeeth:

Musnad (pl. Masānīd): A book wherein the author places the ahaadeeth under the names of the Companions who narrate them without giving consideration to the topic that is related to the hadeeth; e.g. “Musnad Imaam Ahmad” – and authenticity and weakness of narrations is not considered in these compilations.

Musannaf (pl. Musannafāt): An authorship wherein the compiler gathers ahaadeeth which are marfoo` (ascribed to the Prophet), mawqoof (ascribed to the Companions) and maqtoo` (ascribed to the taab`een); meaning that it contains the Prophetic ahaadeeth, the sayings of the Companions and the sayings of the Taabi`een and the Salaf. The narrations are ordered under subject headings such as: Purification, Prayer, etc. – and it is not necessary that the narrations are authentic. Examples are the Musannafs of Abu Bakr Ibn Abee Shaybee (235H) and Abdur-Razzaaq As-San`aanee (211H).

Saheeh (pl. Sihāh): A compilation wherein the author intends to gather what is authentic from the ahādeeth and to avoid what is weak and inauthentic. These authors compile their works under subject headings, such as the “Saheehs” of Al-Bukhāree (d. 256H), Muslim (d. 261H) and Ibn Khuzaymah (d. 311H).

Sunan (sing. Sunnah): These are hadeeth books compiled in accordance to subject headings – the authors did not limit themselves to only authentic narrations – rather they would include in their writings weak and inauthentic narrations too, such as the “Sunan” collections of An-Nasā’ee (d. 303H), Ibn Mājah (d. 273H) and Abu Dāwood (d. 275H).

Mu`jam (pl. Ma`ājim): Here the authors gather on the basis of the narrations reported by the Sahābah or their sheikhs wherein an author will bring the narrations reported by each sheikh or each Companion one by one – without looking at the subject matter or authenticity; e.g. the work “Al-Awsat” of At-Tabarānee. He gathered narrations in it under the headings of his sheikhs. In his work “Al-Kabeer” he gathered what was easy for him of narrations under the heading of each Companion and what he narrated.

Jāmi` (pl. Jawāmi`): A book wherein the author mentions every subject under its own chapter heading: `aqeedah, various types of worship (salāh, siyām, zakāt, etc), manners, conduct, biographies, tafseer, etc – example: “Al-Jāmi` as-Saheeh” of Al-Bukhāree (d.256H) and “Al-Jāmi`” of At-Tirmidhee (d. 279H).

Mustakhraj (pl. Mustakharajāt): The author takes a book of hadeeth and brings independent chains of narrations for the same ahādeeth from himself that are other than those brought by the author of the original compilation – so he comes together with the original author in his sheikh or someone further up in the chain of narrations. There are benefits in these compilations as mentioned by As-Suyootee in “At-Tadreeb” (p.115-116) such as: he may come across a shorter chain of narration between the original author and the Prophet (salallaahu `alaihi wassallam); or he may come across a narration with added information that the original author did not have in his narration; also additional chains strengthen the authenticity a of a hadeeth. E.g. “Al-Mustakhraj” of Abu Bakr Al-Ismā`īlī on “Saheeh Al-Bukhāree”; “Al-Mustakhraj” of Abu `Awānah Al-Isrāfīyīnee (d. 316H) on “Saheeh Muslim”; “Al-Mustakhraj” of Abu Nu`aym Al-Asbahānee (d. 430H) on both Bukhāree and Muslim.

Mustadrak: A book wherein the author gathers ahādeeth that he holds belong to another book due to those ahādeeth meeting the conditions set by the original author, such as “Al-Mustadrak `Alas-Saheehayn” by Abu Abdullāh Al-Hākim (d. 405H).

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The Hasan Hadeeth:

Definition: A report that fulfils the conditions of a Saheeh hadeeth except that one of its narrators or some of them are lesser than their counterparts in a Saheeh hadeeth in terms of precision (الضبط) yet that does not remove it from being used as an evidence in terms of its authenticity. And it is referred to as Hasan li-dhaatihi (الحسن لذاته).

More explanation of the terms: 

So it meets the conditions of Saheeh hadeeth in terms of:

1. Its chain of narration (isnaad) leads back to the Prophet (salallaahu `alaihi wassallam). The chain of narration is connected all the way back to the Prophet (salallaahu`alaihi wassallam).
2. The narrators are trustworthy.
3. It is free from contradicting any narrations stronger than it.
4. It is free from subtle or hidden defects.

What remains therefore is the condition of precision (ضبط) – and this is the distinguishing feature of this category. So the narrator in a hadeeth hasan is lesser in terms of precision than a narrator in a hadeeth saheeh. And this hadeeth is known by various terms applied to its narrators, such as:

• Sudooq (truthful)
• Laa b’as bihi (no problem with him)
• Laysa bihi ba’s (with him there is no problem)
• Thiqatun yukhti (reliable but makes mistakes)
• Sudooq lahu awhaam (truthful but has errors)

Example: Ibn Qattaan in his Ziyaadah `ala Sunan Ibn Maajah (2744) from the route of Yahyaa Ibn Sa`eed from (عن) Amr Ibn Shu`ayb from his father from his grandfather that Allaah’s Messenger (salallaahu `alaihi wassallam) said: “It is disbelief for a man to attribute himself to someone other than his father knowingly or to deny his connection to his father, even subtly.” Its isnaad is hasan.

In the chain of narration there is `Amr Ibn Shu`ayb Ibn Muhammad Ibn `Abdillaah Ibn `Amr Ibn al-`Aas. Al-Haafidh Ibn Hajr said about him in at-Taqreeb (2/72): Sudooq. Due to this the hadeeth is rendered Hasan. 

Ibn Hajr stated in Nukhbatul-Fikr fee Mustalahi Ahlil-Athar with its explanation by the same author in Nuzhatun-Nadhr (p.29): “The aahaadnarration transmitted by a reliable narrator, complete in precision, with a connected chain of narration, without hidden defects and without being contradictory, then that is a hadeeth saheeh li-dhaatihi (authentic in its own right) but if the precision [of a narrator in the chain] is lacking then it is hasan li-dhaatihi.”

When we define a hasan hadeeth, we do so assuming that it is hasan li-dhaatihi because that is was is intended by a hasan hadeeth. As for a hadeeth that is referred to as hasan li-ghayrihi then that is a weak hadeeth in its origin but it is raised to the level of hasan due to the gathering together of a number of routes of transmission.

Ruling of the Hadeeth Hasan: 

Its ruling is the same as the hadeeth saheeh in evidence even if it is lesser than saheeh in strength [as far as the isnaad is concerned]. For this reason it is considered as a proof with the scholars, and they act upon it – likewise the vast majority of the hadeeth scholars consider it to be a proof, except a few in opposition from the harsh ones. And there were some who were too lenient and considered the hasan to be saheeh.

Example of a hadeeth hasan:

Imaam at-Tirmidhee said: Qutaibah narrated to us that Ja`far Ibn Sulaimaan ad-Duba`ee narrated to us from Abu `Imraan al-Jawnee from Abu Bakr Ibn Abee Moosaa al-Ash`aree who said: I heard my father whilst he was in the presence of the enemy say: Allaah’s Messenger (salallaahu `alaihi wassalam) said: ((إِنَّ أَبْوَابَ الْجَنَّةِ تَحْتَ ظِلاَلِ السُّيُوفِ)) “Indeed the gates of Paradise are beneath the shade of swords.” Imaam at-Tirmidhee said regarding this hadeeth: It is hasan ghareeb. It is ruled as hasan because the four narrators are reliable (thiqaat) except Ja`far Ibn Sulaimaan ad-Duba`ee who is hasan in hadeeth (as cited by Ibn Hajr in Tahdheeb at-Tahdheeb 2/96), so the hadeeth drops from saheeh to hasan.

The saying of the scholars: “This hadeeth has a saheeh isnaad” or “it has a hasan isnaad”:

1. The saying of the muhadditheen: “This hadeeth has a saheeh isnaad” rather than their saying: “This hadeeth is saheeh.”
2. Likewise their saying: “This hadeeth has a hasan isnaad” rather than their saying: “This hadeeth is hasan.”

This is because a hadeeth may have a saheeh isnaad or a hasan isnaad but not so the text (matn) of the hadeeth due to it contradicting what is stronger or it having a hidden defect. So it is as if the muhaddith when he says: “This hadeeth is saheeh” he is taking on the responsibility for us that the hadeeth has met all the five conditions of authenticity. However, if he says: “This hadeeth has a saheeh isnaad” then he is taking on the responsibility for us that the hadeeth has met three of the conditions, those being: a connected chain of narration, reliability of the narrators, and their precision. As for the absence of contradicting other stronger narrations, or the absence of hidden defects, then he does not take on that responsibility because it is not established/verified with him. However if a trusted and relied upon scholar of hadeeth limits himself to saying, “This hadeeth has a saheeh isnaad” and there is no mention of any hidden defect, then it is taken as being saheeh in text also because the origin is the absence of hidden defects and contradictions.

The meaning of the statement of at-Tirmidhee and others, “Hadeeth Hasan Saheeh.”

This term seems problematic at first glance because a hasan hadeeth falls short of being saheeh. So how does one gather between the two terms when it is known that they are of different degrees? The scholars have explained the intent of Tirmidhee in his usage of this terminology with several explanations. The best of those sayings is that which is mentioned by Al-Haafidh Ibn Hajr and As-Suyootee agreed with it, and is summarised as follows:

1. If the hadeeth has two chains of narration or more, then the meaning is: It is hasan in a chain, and saheeh in another chain.
2. If there is only one chain of narration, then the meaning is: It is hasan with one group of scholars, and saheeh with another group of scholars.

So it is as if the author is pointing towards the fact that there is differing amongst the scholars in the ruling upon this hadeeth, or that he is undecided between which which ruling it most deserves.

Categorisation of Al-Baghawee of the hadeeth in “Al-Masaabeeh“:

Imaam Al-Baghawee used his own specific terminology in this work of his. He refers to any hadeeth in Bukhaaree or Muslim as saheeh; whilst any hadeeth in the four Sunan he refers to as hasan. This terminology is not in agreement with that which is utilised by the general body of the muhadditheen. This is because in the four Sunan there are hadeeth that are saheeh, hasan, da`eef and munkar. For this reason Ibnus-Salaah and An-Nawawee made mention of this matter.

The full name of the book is Masaabeeh as-Sunnah – the author gathered in it hadeeth taken from the two Saheehs, the four Sunan and the Sunan of ad-Daarimee. Al-Khateeb At-Tabreezee (d. 741) increased upon it and refined it, and re-classified many of the hadeeth and named it Mishkaat Al-Masaabeeh. It has between 4,500 and 5,945 ahadeeth.

At-Tirmidhee and the Hadeeth Hasan:

The Jaami` of At-Tirmidhee (well known as Sunan at-Tirmidhee) is the origin of the usage of hasan – and he is the one who popularised this term in his book by using it plentifully.