Notes On The Science of Hadeeth Extracted From "Tayseer Mustalahil Hadeeth - Dr. Mahmood At-Tahhaan

Notes on the Science of Hadeeth extracted from “Tayseer Mustalahil Hadeeth - ‫الح ِديْث‬ ْ ‫ ”َت ْي ِس ْير ُم‬- Dr.
ْ ‫ ”َت ْي ِس ْير ُم‬- Dr. Mahmood at-Tahhaan

َ ‫صطَلَح‬
‫من ال َّر ِح ْيم‬

ِ ‫س ِم هللاِ ال َّر ْح‬
ْ ِ‫ب‬
The Beginning of Mustalahul Hadeeth
It has its basis in the Qur.aan and the Sunnah of the Prophet (). Allaah () says:
{ ‫ق بِنَبٍَإ َفتََبَّينُوا‬ ِ َ‫ف‬

ٌ ‫اس‬ ‫آء ُك ْم‬ ِ َ ‫ يَاأ َُّي َها الَّ ِذيْ َن‬. . . }
َ ‫آم ُن ْوا إ ْن َج‬
O you who believe! If a rebellious evil person comes to you with a news, verify it, . . .
[Soorah al-Hujuraat-049, Aayah-006]
The Prophet () said ((May Allaah make a person happy who hears something from us and transmits it as he heard it, since
perhaps the one whom it reaches comprehends it better than the one who heard it.)) [Saheeh: Ahmad, at-Tirmidhee and Ibn
Hibbaan from Ibn Mas’ood].
Imaam Muslim reports in the introduction of his “Saheeh” that Ibn Seereen - the famous taabi’ee - said: “They never used to ask
about the isnaad, but when the civil war broke out, they said: Name to us your narrators, those who belonged to Ahlus-Sunnah,
their ahadeeth are accepted and those who are innovators, their ahadeeth are rejected.”
The most famous books on the subject:
1) “al-Muhaddithul Faasil baynar-Raawee wal Waa’ee”

- al-Qaadee Aboo Muhammad al-Hasan ibn ‘Abdir-Rahmaan ar-Raamahurmuzee (d.360H). First book
devoted exclusively to the subject.
2) “Ma’rifat ‘Uloomul-Hadeeth”
- Aboo ‘Abdillaah Muhammad ibn ‘Abdillaah al-Haakim an-Neesaabooree (d.405H).
3) "al-Mustakhraj ‘alaa Ma’rifatil ‘Uloomil-Hadeeth”

- Aboo Nu’aym al-Isbahaanee (d.430H).
4) “al-Kifaayah fee ‘Ilmir-Riwaayah”

- Aboo Bakar Ahmad ibn ‘Alee ibn Thaabit al-Khateeb al-Baghdaadee (d.463H).
5) “al-Jaami’ li.akhlaaqir-Raawee wa Aadaabis-Saami’”

- al-Khateeb al-Baghdaadee.
6) “al-Ilmaa’ ilaa ma’rifat ‘Usoolir-Riwaayah wat-Taqyeedis Samaa’”

- al-Qaadee ‘Iyaad ibn Moosaa al-Yahsibee (d.544H).
7) “Maa laa Yasa’ul-Muhadditha Jahluhu”

- Aboo Hafs ‘Umar ibn ‘Abdil-Majeed al-Mayaanajee (d. 580H).
8) ‘Uloomul-Hadeeth”
- Aboo ‘Amr ‘Uthmaan ibn ‘Abdir-Rahmaan ash-Shahrazooree: Ibnus-Salaah (d.643H). One of the best
books, commonly known as “Muqaddimmah Ibnus-Salaah”
9) “at-Taqreeb wat-Tayseer li-ma’rifat Sunanil Basheerin-Nadheer”

- Muheeyuddeen Yahyaa ibn Sharaf an Nawawee (d.676H).
10) “Tadreebur-Raawee fee Sharh Taqreebin-Nawawee”

- Jalaaluddeen ‘Abdur-Rahmaan ibn Abee Bakar as-Suyootee (d.911H).
11) “Nazmud-Durar fee ‘Ilmil Athar”
http://www.fatwa-online.com 1
Notes on the Science of Hadeeth extracted from “Tayseer Mustalahil Hadeeth - ‫الح ِديْث‬ ْ ‫ ”َت ْي ِس ْير ُم‬- Dr. Mahmood at-Tahhaan
- Zainuddeen ‘Abdur-Raheem ibn al-Husayn al-’Iraaqee (d.806H).
12) “Fat-hul Mugheeth fee Sharh Alfiyyatil Hadeeth”

- Muhammad ibn ‘Abdir-Rahmaan as-Sakhaawee (d.902H).
13) “Nukhbatul Fikr fee Mustalah Ahlil Athar”

- al-Haafiz ibn Hajar al-’Asqalaanee (d.852H).
14) al-Manzoomatul Baiqooniyyah”

- ‘Umar ibn Muhammad al-Baiqoonee (d.1080H).
15) “Qawaa’idut-Tahdeeth”
- Jamaaluddeen al-Qaasimee (d.1332H).
Initial definitions:
‘ilmul mustalah - ‫صطَلَح‬ ِ

ْ ‫الم‬
ُ ‫ْم‬
ُ ‫عل‬
- The knowledge of the principles and rules by which the state of the isnaad (chain) and the text (matan)
may be known as regards acceptance or rejection. It’s usefulness therefore lies in its making possible the
distinction between authentic and weak hadeeth
al-hadeeth - ‫ْح ِديْث‬

َ ‫اَل‬
Linguistically - Something new
Technically - That which is attributed to the Prophet () as regards words, actions or tacit approval, physical features
and characteristics
al-khabar - ‫خبَر‬
َ ْ‫اَل‬
Linguistically - News
Technically - There are three sayings :
1) It is the same as “al-hadeeth”
2) That which is related from other than the Prophet (), and
3) That related from the Prophet () or other than Him
al-athar - ‫األَثَر‬
Linguistically - A remnant
Technically - There are two sayings :
1) It is the same as “al-hadeeth”, and
2) Sayings and actions attributed to the Companions and Taabi’een
ْ ‫ا ِإل‬
al-isnaad - ‫سنَاد‬
- Has two meanings:
1) Ascribing the hadeeth back to the one who said it - connecting the chain of narration, and
2) The chain of narrators which reaches back to the text - which is the same as “as-sanad”
as-sanad - ‫السنَد‬
َّ
Linguistically - A support
Technically - The chain of narrators which reaches the text
al-matan - ‫ْمتَن‬
َ ‫اَل‬
Linguistically - A hard protruding part of the earth
Technically - That which the chain of narration ends at (the text)
al-musnad - ‫سنَد‬
ْ ‫اَل ُْم‬
Linguistically - That which has been attributed to someone
Technically - It has three meanings :
1) Every book arranged according to the narration’s of each Companion separately
2) The hadeeth which is traced back to the Prophet (), (marfoo’) with a connected isnaad (muttasil), and
3) The “sanad”
al-musnid - ‫سنِد‬
- He who narrates the hadeeth with its isnaad
al-muhaddith - ‫حدِّث‬
َ ‫اَل ُْم‬
- He who occupies himself with the science of hadeeth - with both the sciences of the texts and the chains of
narration - and he knows a great many narrations and the condition of their narrators
al-haafiz - ‫ْحافِظ‬
َ ‫اَل‬
- There are two sayings :
1) He is the same as the muhaddith, and
2) He is of a higher standard - such that what he knows at every stage is more than what he does not know
al-haakim - ‫ْحاكِم‬
َ ‫اَل‬
- He who has knowledge comprehending almost all of the ahaadeeth such that only a very few escape him
Classification of the hadeeth as regards the state in which it reaches us:

So if it has many chains of narration - without a particular limit - then it is mutawaatir - ‫ُمَت َواتِر‬
And if its chains of narration are limited to a particular number - then it is al-aahaad - ‫اآلحاد‬
َ
al-mutawaatir - ‫ْمَت َواتِر‬

ُ ‫اَل‬
Linguistically - Succession, consecutive
Technically - That which is narrated by such a large number of people that it is impossible that they have invented a lie
Its Conditions :
1) That it be narrated by a large number of people. Scholars differ about the actual number required
2) That this number is found in every level of the isnaad
3) That it is impossible that they could have gathered together upon a lie
Classes of al-mutawaatir:
ِ ‫( اَلْمتواتِر اللَّ ْف‬mutawaatir in wording)
1) al-mutawaatirul-lafzee - ‫ظي‬ ُ َ َُ
- That whose wording and meaning are mutawaatir. e.g. The hadeeth ((He who deliberately lies upon me -
then let him take his place in the Fire.))
2) al-mutawaatirul ma’nawee - ‫الم ْعنَ ِوي‬ ِ

َ ‫( اَل ُْمَت َوات ُر‬mutawaatir in meaning)
- i.e. the hadeeth of raising the hands in du’aa - which is reported in about a hundred ahaadeeth, all of them
stating that He () raised his hands in du’aa - but referring to different occasions - so the mention of each
case is not mutawaatir, but the common factor - that He () raised his hands, is.
The most famous books of mutawaatir hadeeth :

1) “al-Azhaar al-Mutanaathirah fil Akhbaaril Mutawaatirah” - as-Suyootee.
2) “Qutuful Azhaar” - as-Suyootee.
3) “Nazmul Mutanaathir minal Hadeethil Mutawaatir” - Muhammad ibn Ja’far al-Kattaanee.
khabarul aahaad - ‫اآلحاد‬

َ ‫َخَب ُر‬
Linguistically - Plural of “one”
Technically - That which does not fulfill the conditions of the mutawaatir
- Its divisions according to its number of chains :

1) mash-hoor - ‫ش ُه ْور‬
ْ ‫َم‬
2) ‘azeez - ‫َع ِزيْز‬
3) ghareeb - ‫غَ ِريْب‬
al-mash-hoor - ‫ش ُه ْور‬
ْ ‫اَل َْم‬
Linguistically - “Well-known”
Technically - That which is narrated by three people or more at every level, but does not reach the condition of the
mutawaatir
al-mustafeed - ‫ستَ ِف ْيض‬

Linguistically - That which has been spread or poured forth
Technically - There are three sayings :
- 1) That it is the same as “al-mash-hoor”,
2) It is more particular - both ends of its isnaad must be equal,
3) It is more general than “al-mash-hoor”.
“al-mash-hoor” - other than its technical meaning :
It is sometimes used to mean that a hadeeth which is merely well-known amongst the people, without
having the conditions for the technical “mash-hoor”. This includes :
1) That which has a single isnaad,
2) That which has more than one isnaad, and
3) That which has no isnaad at all.
The types of “al-mash-hoor” other than the technical mash-hoor :
1) “mash-hoor” to the people of hadeeth particularly, e.g. the hadeeth of Anas: “that Allaah’s Messenger ()
made qunoot for a month after rukoo’ invoking against Ri’l and Dhakwaan.” [al-Bukhaaree and Muslim]
2) “mash-hoor” to the people of hadeeth , the scholars and the common people, e.g. “The Muslim is he
whom the Muslims are safe from his tongue and his hand.” [al-Bukhaaree and Muslim]
3) “mash-hoor” to the fuqahaa (scholars), e.g. The most hated of the permissible to Allaah is divorce.”
[Da’eef Aboo Daawood, Ibn Maajah and al-Haakim]
4) “mash-hoor” to the scholars of “usool” (principles of fiqh), e.g. “Mistakes and forgetfulness have been
set down (forgiven) for my Ummah and that which they are forced to do.” [Saheeh at-Tabaraanee from
Thawbaan]
5) “mash-hoor” to the people of arabic grammar.
6) "mash-hoor” to the common people.
The most famous books of those ahaadeeth common upon the tongues of the people :
1) “al-Maqaasidul Hasanah fee Mashtahara ‘alal Alsinah” - as-Sakhaawee.
2) “Kashful Khafaa wa mazeelul ilbaas fee Mashtahara minal hadeeth ‘alaa Alsinatin-Naas” - al-’Ajloonee.
3) “Tamyeezut-Tayyib minal Khabeethi feemaa yadurroo ‘alaa Alsinatin Naasi minal hadeeth” – Ibn ad-
Dayba’ ash-Shaybaanee.
al-azeez - ‫ْع ِزيْز‬

َ ‫اَل‬
Linguistically - Either “rare” or “strong”
Technically - That which is narrated by no less than two narrators at every level, e.g. The hadeeth ((None of you
believes until I am more beloved to him than his father, his son and all the people.)) [al-Bukhaaree and
Muslim]. It is narrated from the Prophet () by Anas from Qataadah and ‘Abdul-’Azeez ibn Suhayb, and
from Qataadah by Shu’bah and Sa’eed.
THE PROPHET ()
2 Anas Aboo Hurayrah
2 Qataadah ‘Abdul ‘Azeez Ibn Suhayb
2 Shu’bah Sa’eed
al-ghareeb - ‫اَلْغَ ِريْب‬

Linguistically - The singular
Technically - The hadeeth which at some stage is narrated only by a single narrator - either in every stage of the isnaad,
or at a single point.
Also called “al-fard” :

In the view of al-Haafiz ibn Hajar “al-fard” and “al-ghareeb” are the same, except that “al-fard” is usually
used to refer to “al-fardul mutlaq” (that which is reported by a single Companion), and “al-ghareeb” to refer
to “al-fardun-nisbee” (which occurs later in the isnaad).
Its types according to where it occurs in the isnaad:

ُ ‫اَلْغَ ِريْب‬, (or “al-fardul mutlaq”)
1) al-ghareebul mutlaq (absolute) ‫المطْلَق‬
- That which occurs at the root of the isnaad – being narrated by a single Companion, e.g. the hadeeth
((Verily actions are but by intentions.)) [Reported only by ‘Umar ibn al-Khattaab ()]
2) al-ghareebun-nisbee (relative) ‫ِّسبِي‬

ْ ‫اَلْغَ ِريْب الن‬, (or “al-fardun-nisbee”)
- That which is narrated by more than one narrator to begin with, then somewhere in the isnaad one of its
narrators has only one person narrating from him.
Types of ghareeb-nisbee :
1) Its being reported only by a certain thiqah (reliable) narrator. Such as their saying: No reliable person
narrates it except so and so.
2) Only a certain person narrates it from another particular person. Such as their saying: Only so and so
narrates it from so and so - even though it might have other chains through other narrators.
3) It being only narrated by people of a certain town or land. Such as their saying: It is only narrated by the
people of Makkah, or the people of Shaam.
4) It is reported from the people of one land by the people of another particular land. Such as their saying:
It is reported only by the people of Basrah from the people of al-Madeenah, etc.
Another classification - As regards whether the singularity is in the text or the isnaad :
1) ghareeb in its matan (text) and isnaad, i.e. That whose text is reported only by a single narrator.
2) ghareeb in its isnaad but not in its matan, i.e. a hadeeth reported by a group of Companions, but one of
them has only a single person who narrates it from him, so it is ghareeb through that chain and at-
Tirmidhee describes that as “ghareeb min haadhal wajh.”
Famous works concerning “al-ghareeb” :

1) “Gharaa.ib Maalik” - ad-Daaraqutnee.
2) “al-Afraad” - ad-Daaraqutnee.
3) “The Sunnahs which are particular to people of a particular land”, [“as-sunanil-latee tafarrada bikulli
sunnah minhaa ahlul baldatin”] - Aboo Daawood.
The division of al-khabarul aahaad as regards the strength’s and weakness’s :
1) Acceptable - ‫( َم ْق ُب ْول‬maqbool) - That found to be reported by truthful and acceptable narrators. Its
ruling is that it is obligatory to accept and act upon it.
2) Rejected - ‫( َم ْر ُد ْود‬mardood) - That not found to be reported by truthful and acceptable narrators. Its
ruling is that it is not accepted as evidence nor acted upon.
al-khabarul maqbool (acceptable reports) - Its two major types are saheeh (authentic) and hasan (good)
which then further break down into:
ِ ‫ ص‬- saheeh on its own,
1) saheeh - ‫ح ْيح‬ َ
2) saheeh li-ghayrihi - ‫ح ْيح لِغَْي ِره‬
ِ ‫ ص‬- saheeh due to support of others,
َ
3) hasan li-dhaatihi - ‫سن لِ َذاتِه‬
َ ‫ َح‬- hasan on its own, and
4) hasan li-ghayrihi - ‫سن لِغَْي ِره‬
َ ‫ َح‬- hasan due to support of others.
ِ ‫الص‬
as-saheeh - ‫ح ْيح‬ َّ
Linguistically - Sound/healthy
Technically - That whose isnaad is connected through “just” (‘adl) and precise (daabit) narrators from beginning to end,
not being shaadhdh or having a hidden defect (‘illah).
The five conditions :
1) ittisaalus- sanad - ‫السنَد‬
َّ ‫ال‬
ُ ‫ِّص‬ ِ
َ ‫ ات‬- That its isnaad is connected. That every one of its narrators heard it
directly from the person he is narrating from, from the start of the isnaad to the end.
2) al-’adaalah – ‫ْع َدالَة‬
َ ‫ اَل‬- That all of its narrators are ‘adl (just); i.e. Muslim, Of age (baaligh), Sane (‘aaqil),
Not an open sinner (faasiq), and not having bad manners and habits (makhroomul maroo.ah).
3) That all of its narrators are daabit (precise), which is of two kinds:
dabtus-sadr – ‫الص َدر‬
َّ ‫ط‬ ُ ‫ض ْب‬
َ (precision of the heart) - that he memorises it correctly and transmits it as he
heard it and that he understands it if he is reporting its meaning.
ِ ‫ط‬
dabtul kitaab - ‫الكتَاب‬ ُ ‫ض ْب‬
َ (precision of writing) - that he correctly writes it down, preserves it an makes
sure that it is passed on correctly.
ُّ ‫ َع َد ُم‬- That it is not shaadhdh. And the shaadhdh is when the reliable
4) ‘adamush shuthooth - ‫الش ُذ ْوذ‬
narrators contradicting those who are more reliable than him.
ِ ‫ – َع َدم‬That it does not contain (‘illah) hidden weakness. The ‘illah is a non-
5) ‘adamul ‘illah – ‫العلَّة‬ ُ
apparent factor which affects the authenticity of the hadeeth, whilst the isnaad appears to be free from it,
e.g. a hidden gap in the isnaad.
If any of these five conditions are not fulfilled then the isnaad will not be saheeh.
The ruling regarding the saheeh hadeeth:

It is obligatory to act upon it according to the consensus of the scholars of hadeeth and all those whose
word is counted from the scholars of usool and fiqh. It is a proof in the sharee’ah and it is not permissible
for anyone to leave off acting upon it.
The most authentic isnaads:

In the view of al-Bukhaaree the most authentic isnaad is: Maalik from Naafi’ from Ibn ‘Umar. [This isnaad is
known as “silsilatudh-dhahab” (the chain of gold)].
In the view of Ishaaq ibn Raahawaih and Ahmad the most authentic is: az-Zuhree from Saalim from Ibn
‘Umar.
In the view of Ibn al-Madeenee and al-Fallaas it is: Ibn Seereen from ‘Abeedah from ‘Alee.
In the view of Ibn Ma’een it is: Al A’amash from Ibraaheem An-Nakha’ee from ‘Alqamah from ‘Abdullaah
ibn Mas’ood.
In the view of Ibn Abee Shaybah it is: az-Zuhree from ‘Alee Ibn al-Husayn from al-Husayn from ‘Alee.
The first book written to include only the saheeh:

“Saheehul Bukhaaree” which was followed by “Saheeh Muslim”. The more authentic of the two being
“Saheehul Bukhaaree”.
Neither al-Bukhaaree nor Muslim tried to gather all of the authentic ahaadeeth in their books:
Saheehul Bukhaaree contains 7,275 ahaadeeth including repetitions and about 4,000 without repetitions.
Saheeh Muslim contains about 12,000 with repetitions and about 4,000 without.
Which of the hadeeth of al-Bukhaaree and Muslim have the ruling of being definitely saheeh?:
Only the hadeeth which they report with a connected isnaad are so counted. As for those which are
reported with a narrator or narrators missing from the start of the isnaad, then they are termed al-mu’allaq -
‫اَل ُْم َعلَّق‬. al-Bukhaaree often does this in the chapter headings, but not within the text of his book. And these
narrations are of two types:
1) That which is reported with certainty, e.g. he said, he ordered, he mentioned - then that is judged to be
saheeh from the person it is narrated from.
2) That reported without certainty, e.g. it is said that, it is reported that (using the passive tense), then that
does not carry the automatic ruling of it being saheeh.
Levels of authenticity:
1) That reported by both al-Bukhaaree and Muslim,
2) That reported by al-Bukhaaree alone,
3) That reported by Muslim alone,
4) That fulfilling the conditions of both al-Bukhaaree and Muslim, but not reported by them,
5) That fulfilling the conditions of al-Bukhaaree, but not reported by him,
6) That fulfilling the conditions of Muslim, but not reported by him,
7) That authenticated by others, not fulfilling the conditions of both al-Bukhaaree or Muslim.
al-hasan - ‫سن‬
َ ‫ْح‬
َ ‫اَل‬
Linguistically - Good/handsome.
Technically - Ibn Hajar explains it to be that which fulfills the conditions of the “saheeh” except that the precision of one
or more of its narrators is of lesser standard, i.e. it fulfills all of the conditions (1) to (5) except that condition
(3) is met to a lesser degree, therefore the isnaad falls from the standard of saheeh to that of being hasan.
This is the definition of the hasan li-dhaatihi - ‫سن لِ َذاتِِه‬
َ ‫ َح‬.
It’s ruling: It is the same as for saheeh even though it is below it in strength
Regard the saying:
1) “hadeeth saheehul isnaad” - “A hadeeth whose isnaad is saheeh”.
2) This is of lesser standard than the saying “hadeeth saheeh” - “a saheeh hadeeth”, since (1) may only
mean that the isnaad in itself is “saheeh” but may contradict something more authentic or still have a
hidden defect. However, the term “hadeeth saheeh" (2) means that all five conditions have been met. If
however (1) is used by a dependable Haafiz of hadeeth, then it should mean that the text is also saheeh
since it is not usual for hidden defects to be present or for it to contradict something more sound.
The saying of at-Tirmidhee and others:

ِ ‫حسن ص‬
hasan-saheeh - ‫ح ْيح‬ َ ََ
This has been explained by Ibn Hajar and agreed to by as-Suyootee as follows:
1) If the hadeeth has two isnaads or more, then it means that one isnaad is saheeh and the other is hasan.
2) If the hadeeth has only one isnaad - then it means that it is saheeh in the view of some scholars, hasan
in the view of others.
as-saheeh li-ghayrihi - ‫ح ْيح لِغَْي ِره‬

ِ ‫( الص‬saheeh due to support):
َ
This is the hadeeth which is hasan in itself but is narrated with another chain like it or stronger than it,
which supports it and raises it to the level of saheeh. So it is higher in level than the hasan li-dhaatihi, but
lower than the saheeh li-dhaatihi.
al-hasan li-ghayrihi - ‫ن لِغَْي ِره‬
ُ ‫ْح َس‬
َ ‫( اَل‬hasan due to support):
It is the hadeeth which is originally da’eef, but has other chains of narration, and the reason for its original
weakness is not sinfulness of any narrator of his being a liar. So such a hadeeth may be raised to the level
of hasan if two conditions are met:
1) That it is narrated through one or more chains of narration besides the original chain, and that the other
chain is similar to it or stronger than it, and
2) That the reason for the original weakness was either someone’s having a poor memory, or a missing
link in its chain, or one of its narrators being unknown
So it is of lesser level than the hasan li-dhaatihi, therefore if any contradiction occurs the hasan li-dhaatihi
is given precedence.
The ruling for it: It is acceptable and used as proof.
Those ahaadeeth which are given precedence due to outside factors:

They are of different types, the most famous being:
1) Those ahaadeeth reported by al-Bukhaaree and Muslim in their “Saheehs”,
2) Those ahaadeeth which are reported by various isnaads, all of them free from weakness or hidden
defects,
3) Those whose isnaads are made up of prominent scholars, e.g. that reported by Imaam Ahmad, from
Imaam ash-Shaafi’ee, from Imaam Maalik.
So if there is any contradiction, ahaadeeth such as these are given preference.
al-muhkam wal mukhtalif in hadeeth:

al-muhkam - ‫كم‬
َ ‫اَل ُْم ْح‬
Linguistically - That which is firm.
Technically - The acceptable (maqbool) hadeeth which is not contradicted by anything of a similar type. Most ahaadeeth
are of this kind.
mukhtaliful hadeeth - ‫الح ِديْث‬

َ ‫ف‬ ُ ِ‫ ُم ْختَل‬:
- It is the acceptable hadeeth which has something like it which contradicts it, though it is able to harmonise
them.
What is to be done if two acceptable ahaadeeth are found to be contradictory?:
The following process is to be followed:
1) If it is possible to harmonise them, then that must be done, and they then should both be acted upon.
2) If it is in no way possible to harmonise the two, then:
1) If it is known that one abrogates the other, then we take and act on the abrogating and leave the
abrogated;
2) We give preference to one over the other due to one of the different ways of doing so, and there are
more than fifty of them;
3) And if we cannot find any way to prefer one over the other, then we cease acting on either of them
until we are able to prefer one.
The most famous books on the subject:

1) “Ikhtilaaful Hadeeth” - Imaam ash-Shaafi’ee.
2) “Ta.weel Mukhtaliful Hadeeth” - Ibn Qutaybah.
3) "Mushkilul Aathaar” - at-Tahaawee.
naasikhul hadeeth wa mansookhuhu (the abrogating and abrogated ahaadeeth) - ‫خه‬

ُ ‫س ْو‬
ُ ‫و َم ْن‬ ‫الح ِديْث‬ ِ
َ ‫ناس ُخ‬
Linguistically - Removal and conveyance.
Technically - Allaah’s  replacing a former ruling with a later one.
Knowledge of it is one of the most important and yet hardest of the branches of knowledge. The most
prominent of those well-versed in it was Imaam ash-Shaafi’ee. Imaam Ahmad said: “We did not know the
generally applicable from the explained, nor the abrogating hadeeth from the abrogated until we sat with
ash-Shaafi’ee.
How is the abrogated and the abrogating known?:

It is known in one of the following ways:
1) If Allaah’s Messenger () clearly states so himself, e.g. the hadeeth of Buraydah in “Saheeh Muslim”: ((I
used to forbid you from visiting the graves, so (now) visit them since they will remind you of the Hereafter.))
2) By the saying of a Companion, e.g. the saying of Jaabir (): “The latter of the two actions from Allaah’s
Messenger () was to leave wudoo from that touched by fire.” [The 4 Sunan]
3) By knowing the dates of each, e.g. the hadeeth of Shaddaad ibn Aws: ((The cupper and the one cupped
have both broken their fast.)) [Aboo Daawood], which is abrogated by the hadeeth of Ibn ’Abbaas “that the
Prophet () had himself cupped whilst in ihraam and fasting.” [Muslim], since in some narrations of the
hadeeth of Shaddaad there occurs that it was in the time of the conquest of Makkah, and Ibn ‘Abbaas went
along with him in the Farewell Hajj.
4) By the evidence of ijmaa’. Ijmaa’ does not itself abrogate anything, but is an evidence that abrogation
has taken place.
Famous works on the subject:

1) “al-I’tibaar fin-Naasikh wal Mansookh minal Aathaar” - al-Haazimee.
2) “an-Naasikh wal Mansookh” - Imaam Ahmad.
3) “Tajreedul Ahaadeethil Mansookhah” - Ibn Jawzee.
al-khabarul mardood (rejected narration’s) - ‫الم ْر ُد ْود‬

َ ‫اَلْ َخَب ُر‬
- There are many types, but they are mostly due to one of two reasons:
1) Something missing in the isnaad, and
2) Narrators being unacceptable.
ِ ‫الض‬
ad-da’eef - ‫َّع ْيف‬
Linguistically - Opposite of the strong.
Technically - That which does not fulfill the conditions of the hasan hadeeth, due to the absence of one or more of its
conditions. And just as there are levels of the saheeh, there are levels of the weak. The weaker the
narrators are then the weaker it becomes, ranging through:
- da’eef (weak) - ‫ض ِع ْيف‬
َ
- da’eef jiddan (very weak) - ‫ض ِع ْيف ِجدًّا‬
َ
ِ‫و‬
- qaahee (baseless) - ‫اهي‬ َ
- munkar (weak and contradicting something more authentic) - ‫كر‬
َ ‫ُم ْن‬
- mawdoo’ (fabricated) - ‫ض ْوع‬
ُ ‫ َم ْو‬, the worst of the rejected reports.
The weakest of isnaads:
The weakest of isnaads with regard to Aboo Bakar () is: Sadaqah ibn Moosaa ad-Daqeeqee from Farqad
as-Sabakhee from Murrah at-Tayyib from him.
The weakest of isnaads of the people of Shaam is: Muhammad ibn Qays al-Masloob from ‘Ubaidullaah ibn
Zahr from 'Alee ibn Yazeed from al-Qaasim from Aboo Umaamah ().
The weakest of isnaads with regard to Ibn ‘Abbaas () is as-Suddee as-Sagheer Muhammad ibn Marwaan
from al-Kalbee from Aboo Saalih from him. [Ibn Hajar says: “This is not the Chain of Gold (silsilatudh-
dhahab), rather it is the Chain of Lies (silsilatul kadhib).
The ruling regarding acting on the da’eef hadeeth:

Some of the great scholars, amongst them Imaams al-Bukhaaree, Muslim, Ibn Ma’een and Ibn Hazam hold
that the weak hadeeth is rejected outright and not to be acted upon as it is not knowledge. Others hold that
it may be acted upon if certain conditions are met, and then only with regards to encouragement for doing
good or avoiding evil. The conditions as explained by Ibn Hajar being:
1) That its weakness is not severe,

2) That it falls under something general already established in the sharee’ah, and
3) That it is not considered to be something established or as having come from the Prophet ().
That which is da’eef due to a gap in the isnaad:

This is of two types:
ِ َ‫ط ظ‬
1) An obvious gap - ‫اه ٌر‬ ٌ ‫( َس ْق‬saqtun zaahirun)
that the narrator was not alive in the time of the person he is narrating from, or that it is known that he
never met him. It is classified into four types:
- al-mu’allaq – ‫ْم َعلَّق‬

ُ ‫اَل‬
- al-mursal – ‫سل‬
َ ‫اَل ُْم ْر‬
- al-mu’dal – ‫ضل‬
َ ‫اَل ُْم ْع‬
ِ ‫اَلْم ْن َق‬
- al-munqati’ – ‫طع‬ ُ
ٌّ ‫ط َخ ِف‬
2) A hidden gap – ‫ي‬ ٌ ‫( َس ْق‬saqtun khafeeyyun)
- al-mudallas – ‫ْم َدلَّس‬
ُ ‫اَل‬
- al-mursalul khafee – ‫خ ِفي‬
َ ‫اَل ُْم ْر َس ُل ال‬
ّ
al-mu’allaq - ‫ْم َعلَّق‬

ُ ‫اَل‬
Linguistically Suspended, hanging
Technically That which has one or more narrators, consecutively, deleted from its isnaad, i.e.:
1) That all of its isnaad is deleted, then it is said, for example: The Prophet () said . . .
2) That all of the isnaad is deleted up to the Companion, or up to the Taabi’ee.
It’s ruling: The mu’allaq is rejected since it is missing one of the conditions of acceptability, i.e. that the
isnaad be connected
The ruling for mu’allaq ahaadeeth in the saheehain:

If it is stated in definite form: “He said:”, etc. then it is saheeh from that person. If however that is not so,
and it is quoted in the form: “It is said:”, etc. then it will not be judged to be saheeh until a connected isnaad
can be found for it. Ibn Hajar compiled a famous work “Taghleequt-Ta’leeq” wherein he researches and
provides isnaads for the mu’allaq ahaadeeth of “Saheehul Bukhaaree”.
al-mursal - ‫سل‬
َ ‫اَل ُْم ْر‬
Linguistically - “Set free”.
Technically - That whose narrator from the end of the isnaad, after the Taabi’ee, is missing; i.e. That a Taabi’ee says
“The Prophet () said . . .”.
It’s ruling: The mursal is in principle da’eef (rejected), since it is misses one of the conditions of
acceptability and that is, the connection of the isnaad, and that we do not know the state of the missing link,
since he may not be a Companion and so it may be weak. However, scholars have differed over its ruling
since this type of break in the isnaad is unlike any other, since it will usually be a Companion, and all of
them are perfectly acceptable and so it does not matter that we do not know who he is. Therefore there are
basically three sayings as regards the ruling of the mursal:
1) da’eef. This is the position of most of the muhaddithoon and many of the scholars of usool and fiqh.
They base this upon the fact that we do not know the condition of the missing narrator, since he may not
be a Companion.
2) saheeh, used as a proof. According to Aboo Haneefah, Maalik and also what is well-known from Ahmad
and some others: With the condition that the narrator before the break is reliable (thiqah) and does not do
irsaal except from a reliable narrator. Basing this upon the fact that it would be impossible for a Taabi’ee to
report something from the Prophet () which he did not hear from a reliable source.
3) Acceptable with conditions. This is the position of Imaam ash-Shaafi’ee and others. The conditions are:
1) That the one who does irsaal is one of the senior Taabi’een,
2) If he names the person he missed out, then he names someone reliable,
3) If the trustworthy huffaaz narrate along with him, then they do not differ from him,
4) That one out of the following conditions is also added:
1) That the hadeeth is narrated by another connected chain,
2) That the hadeeth is narrated by another mursal chain and that the person doing the irsaal
narrates from other than those whom the narrator doing the irsaal in the first chain narrates from,
i.e. his shaykhs are not the shaykhs of the first one, in order that they will not both be doing irsaal
from the same person,
3) That it agrees with the saying of a Companion,
4) That most scholars give a fatwaa in accordance with the knowledge contained in it.
So if these conditions are met, then its acceptability is established.
mursal of the sahaabah - ‫حابِي‬

َ ‫الص‬
َّ ‫ُم ْر َس ُل‬
- Those ahaadeeth which some of the Companions reported not having heard them directly from the
Prophet (), due either to their young age, late acceptance of Islaam or absence. And there are many
ahaadeeth of this kind reported by the very young Companions such as Ibn ‘Abbaas and Ibn az-Zubayr.
The ruling for mursalus-sahaabee: What is correct is that it is saheeh and used as proof, since the
Companions rarely narrated from taabi’een and if they do then they say so. And if they do not say anything
then they will be narrating from another Companion, and all of them are absolutely acceptable.
Famous works on the mursal:
1) “al-Maraaseel” - Aboo Daawood.
2) “al-Maraaseel” - Ibn Abee Haatim.
3) “Jaami’ut Tah-seel li.ahkaamil Maraaseel” - al-’Alaa.ee
al-mu’dal - ‫ضل‬
َ ‫اَل ُْم ْع‬
Linguistically - Weakened, disabled.
Technically - That which has two or more successive narrators missing from its isnaad.
Its ruling: It is da’eef and in a worse condition than the mursal or the munqati’. This is agreed to by all of the
scholars.
When it is the same as the mu’allaq and when it differs:
1) If two successive narrators are missing from the start of the isnaad: Then it is mu’allaq and mu’dal.
2) If two successive narrators are missing in the middle of the isnaad: Then it is mu’dal and not mu’allaq.
3) If a single narrator is missing from the start of the isnaad: Then it is mu’allaq and not mu’dal.
ِ ‫اَلْم ْن َق‬
al-munqati’ - ‫طع‬ ُ
Linguistically - “Cut-off, detached”
Terminology - That whose isnaad is not connected, however the missing link occurs. This therefore includes all the other
types. However, later scholars and many of the earlier ones use it to apply to other than the mursal,
mu'allaq and mu'dal. So with them it is: That whose isnaad is not connected, but is neither mursal, mu’allaq
or mu’dal. Also inqitaa’ may occur at a single point in the isnaad, or in more than one place.
Its ruling: It is da’eef by agreement of the scholars, since we do not know the state of the missing narrator.
al-mudallas - ‫ْم َدلَّس‬ ِ
ُ ‫ اَل‬/ at-tadlees - ‫التَّ ْدل ْيس‬
Linguistically - “tadlees” is hiding the defects of an article being sold.
Technically - Hiding a defect in the isnaad and making it to appear to be sound.
Its types: It has two major types:

1) tadleesul isnaad
2) tadleesush-shuyookh
ِ
ْ ‫تَ ْدل ْيس ا ِإل‬
1) tadleesul isnaad - ‫سنَاد‬
ُ
That a narrator reports from the one whom he has heard from, that which he did not hear from him, using
such wording as will leave the impression that he heard it from him, though not definitely stating so. What
actually takes place is that the narrator reports from a shaykh of his, whom he narrates some hadeeth
from, however he has not heard this particular hadeeth from him, but rather he heard it from another
narrator who narrated from the shaykh, so he drops the name of this intermediary and quotes it directly
from the shaykh using a wording which conveys the idea that he heard it from him, such as: “the shaykh
said:” or “from the shaykh:”, however he does not use such wording as “I heard him say:” or “he narrated
to me:” as this would make him a liar.
The difference between tadleesul isnaad and al-irsaalul khafee (hidden irsaal) -
ِ ‫ َف ْر ُق َب ْي َن تَ ْدلِْي‬:
‫س ا ِإل ْسنَ ِاد و إِ ْر َسال ال َخ ِفي‬
The difference is that tadlees is a person narrating from someone he heard from, something which he did
not hear from him. Whereas irsaal is a persons narrating from someone he did not hear anything from at
all (i.e. was not a shaykh of his).
tadleesut-taswiyah - ‫َّس ِويَة‬ ِ

ْ ‫تَ ْدل ْيس الت‬ ُ
This is in reality a type of tadleesul isnaad. It is: A narrator narrating a hadeeth from his shaykh with his
isnaad and then dropping the name of a weak narrator occurring in between two reliable narrators who are
known to have met each other, i.e. he hears a hadeeth from his shaykh who is reliable (A): who narrates it
from a weak narrator (B): who narrates it from a reliable narrator (C). So the correct isnaad is (A)[reliable]
from (B)[weak] from (C)[reliable]. But the original narrator changes it to (A)[reliable] from (C)[reliable] . . ,
dropping out the weak narrator so that the isnaad seems to be saheeh, and the gap is hidden since (A)
and (C) had actually met and thus narration is possible between them. And this is the worst form of tadlees
and the hardest to detect. Those well-known for practicing tadleesut taswiyah: Baqiyyah ibn al-Waleed and
al-Waleed ibn Muslim.
ُّ ‫تَ ْدلِْيس‬
2) tadleesush-shuyookh - ‫الش ُي ْوخ‬
ُ
- That a narrator narrates a hadeeth which he heard from his shaykh, and gives his shaykh a name, kunyah
or title which he is not normally known by, in order to disguise his identity.
The ruling regarding tadlees:

1) tadleesul isnaad: is severely censured and greatly hated by most of the scholars. Shu’bah said: “tadlees
is the brother of falsehood.”
2) tadleesut-taswiyah: is even more hated and censured, al-Iraaqee saying that it destroys the reliability of
the person who has done it deliberately.
3) tadleesush-shuyookh: is hated to a lesser extent than the first since no-one has actually been dropped
from the isnaad.
Reasons for which people practiced tadlees:

tadleesul isnaad:
1) To shorten the isnaad and the number of links between him and the narrator of the text. (‘uluwwul
isnaad).
2) That he missed something from the shaykh whom he narrates a lot from, so he performs tadlees so that
it seems that he heard that from him as well.
3) That the shaykh is a weak narrator.
4) That he lived long thus a lot of others also narrate from him, so there will be nothing special about his
narrating from him if he used his usual name.
5) That the shaykh is younger than the one narrating from him.
tadleesush-shuyookh:
1) That the shaykh is a weak narrator.
2) That he lived long thus a lot of others also narrate from him, so there will be nothing special about his
narrating from him if he used his usual name.
3) That the shaykh is younger than the one narrating from him.
4) That he narrates a great deal from him, and so the narrator does not like that his name should appear so
often in his narration’s.
The ruling regarding the narrations of a mudallis:

Scholars have differed about the acceptability of their narration’s, the two most famous positions being:
1) Their narration’s are all rejected outright, that is even if they clearly state that they heard the narration
from the shaykh. [This position is not the dependable one].
2) The position of differentiation, so that narration in which they clearly state that they heard the narration
from the shaykh is accepted. And that narration in which they do not clearly state that (e.g. saying “from so
and so”) is not accepted. [This is the dependable position].
How is tadlees discovered? - Either by:

1) The mudallis himself admitting it when asked, or
2) By the statement of a dependable scholar that it has occurred.
Famous works on tadlees and the mudallisoon:

1) “at-Tabyeen li.asmaa.il mudalliseen” - al-Khateeb al-Baghdaadee.
2) Two works of al-Khateeb each on a separate type of tadlees.
3) “at-Tabyeen li.asmaa.il mudalliseen” - Burhaanuddeen ibn al-Halabee.
4) “Ta’reef Ahlut Taqdees bimaraatib al Mawsoofeen bit-Tadleees” - al-Haafiz ibn Hajar.
al-mursalul khafee (hidden irsaal) - ‫خ ِفي‬

َ ‫ال‬ ‫اَل ُْم ْر َس ُل‬
ّ
- Is that a narrator narrates from a shaykh in whose time he lived, and maybe even met him, but he never
heard anything from him, using a wording such as: “he said:”.
How is it discovered? - By one of three ways:

1) The statement of scholar(s) that the narrator never met the shaykh or that he did not hear anything from
him.
2) The narrator himself informing that he never met or heard from the shaykh.
3) That the isnaad is elsewhere reported with an additional narrator between him and the shaykh. (There is
however difference about this since it may be what is called “al-mazeed fee muttasilil asaaneed”.)
Its ruling: It is da’eef since its isnaad is disconnected.
Famous works about it:

1) “at-Tafseel li-mubhamil Maraaseel” - al-Khateeb al-Baghdaadee
al-mu’an’an - ‫ْم َع ْن َعن‬
ُ ‫اَل‬
- Is the narrators saying: “So and so from (‘an) so and so.”
Is an isnaad containing it connected (muttasil) or broken (munqati’)? - Scholars differ, having two sayings:
1) It is broken until shown to be connected.
2) [Which is what is correct according to the majority of scholars]: That it is in principle connected, with
certain conditions, two of which they agree upon and three of which they differ about. So the two agreed
upon are:
1) That the narrator doing it is not a mudallis.
2) That it was possible that the two narrators in question could have met.
And according to Muslim these two are sufficient. The three extra conditions are:
1) That it be established that they met, deemed necessary by al-Bukhaaree, Ibn al-Madeenee and
others.
2) That they were in each others company for a long period of time, deemed necessary by ‘Abdul
Muzaffar as-Sam’aanee.
3) That it is known that he narrated from him, deemed necessary by Aboo ‘Amr ad-Daanee.
al-mu.annan - ‫ْم َؤنَّن‬

ُ ‫اَل‬
- Is the narrators saying: “So and so that (anna) so and so [said]:.”
Its ruling:
1) Ahmad and some scholars say that it is broken until it is shown to be connected.
2) The majority of scholars say that it is the same as for (‘an) and is acceptable with the same conditions.
That which are rejected due to criticism of narrators - The reasons for criticism of narrators:
There are ten reasons for criticism of narrators, five connected with their trustworthiness (‘adaalah) and five
with their precision (dabt). As for those relating to their ‘adaalah, they are:
1) Lying (al-kadhib) – ‫ك ِذب‬َ ْ‫اَل‬
2) Being accused of lying (at-tuhmah bil kadhib) - ‫ك ِذب‬
َ ْ‫ُّه َمة بِال‬
ْ ‫الت‬
3) Open sin (fisq) – ‫سق‬ِ
ْ‫ف‬
4) Innovation (al-bid’ah) – ‫اَلْبِ ْد َعة‬
5) The narrators being unknown (al-jahaalah) – ‫ْج َهالَة‬
َ ‫اَل‬.
As for those relating to their dabt, they are:
ِ ‫سوء‬
1) Poor memory (soo.ul hifz) - ‫الح ْفظ‬ ُ ُْ
2) Contradicting more reliable narrators (mukhaalafatuth thiqaat) - ‫الث َقات‬
ِّ ُ‫ُم َخالََفة‬
3) Making many errors; i.e. narrating things by mistake (kathratul awhaam) - ‫َوهام‬
ْ ‫َك ْث َرةُ األ‬
4) Inability to distinguish what is correct from what is a mistake in his narrations (al-ghaflah) – ‫اَلْغَ ْفلَة‬
5) Serious mistakes (fah-shul ghalat) - ‫ش الغَلَط‬
ُ ‫فَ ْح‬
These result in the following types of weak hadeeth, beginning with the weakest:
al-mawdoo’ (fabricated) - ‫ض ْوع‬

ُ ‫اَل َْم ْو‬
Linguistically - That brought or put down.
Technically - Is a lie, invented and attributed to the Prophet ().
Its level: It is the worst and most evil of all the weak ahaadeeth. Some scholars place it in a class of its own,
not holding it to be a type of weak hadeeth.
The ruling regarding its narration: Scholars have agreed that it is not permissible to narrate it except to
explain that it is fabricated.
How is it detected? - It is known by various means, from them:

1) The fabricators later admitting it.
2) That which is the same as his admitting it, such as his admitting that his alleged shaykh died before the
narrator’s birth.
3) Some outward indication, e.g. that the narrator is a Raafidee and the narration supports his party.
4) Some textual indication, e.g. unbefitting language or a contradiction of the clear text of the Qur.aan.
Reasons why people fabricated ahaadeeth:

1) Imagining that they would be rewarded for it, by forging ahaadeeth to warn the people against evil actions
and encouraging them to do good.
2) To support their own madhhab.
3) To attack Islaam, done by those who could not attack Islaam from outside.
4) Seeking closeness to rulers, by fabricating ahaadeeth in their favour to please them.
5) Seeking monetary gain.
6) Seeking fame, by narrating ahaadeeth not reported by anyone else.
Famous works on fabricated ahaadeeth:

1) “Kitaabul Mawdoo’aat” - Ibn al-Jawzee.
2) “al-Laaleeul Masnoo’ah fil ahaadeethil Mawdoo’ah” - as-Suyootee.
3) “Tanzeehush Sharee’atil Marfoo’ah ‘anil ahaadeethish-shanee’atil mawdoo’ah” - Ibn ‘Iraaq al-Kinaanee.
al-matrook - ‫ْم ْت ُر ْوك‬

َ ‫اَل‬
Linguistically - Abandoned, renounced.
Technically - That in whose isnaad is someone accused of lying.
Reasons for accusing a narrator of lying:

1) That the hadeeth is only reported through him, and it contradicts established principles.
2) That he is known to lie in his everyday speech.
Levels of weakness (the weakest first - this being the arrangement of al-Haafiz ibn Hajar):
1) al-mawdoo’
2) al-matrook
3) al-munkar
4) al-mu’allal
5) al-mudraj
6) al-maqloob
7) al-mudtarab
al-munkar - ‫كر‬
َ ‫اَل ُْم ْن‬
Caused if the narrator has serious mistakes, inability to distinguish error from that which is correct or open
sin.
Linguistically - Disclaimed, repudiated.
Technically - 1) That hadeeth whose isnaad contains a narrator who has committed serious errors, unable to distinguish
true from false or is an open sinner. (This is the definition quoted by al-Haafiz ibn Hajar) or
2) That which a weak narrator reports in contradiction of that narrated by a reliable narrator.
The difference between the munkar and the shaadhdh:

The shaadhdh is that which a reliable narrator reports in contradiction to that which is more reliable.
The munkar is that which a weak narrator reports in contradiction to that which is more reliable.
Its level: It is very weak (da’eef jiddan).
al-mu’allal - ‫ْم َعلَّل‬

ُ ‫اَل‬
Due to a narrator’s mistakenly narrating things.
Technically - A hadeeth which is apparently authentic, but has a hidden error affecting its authenticity.
ِ - Which has two conditions:

al-’Illah (hidden cause of weakness) - ‫العلة‬
1) That it is hidden, not apparent, and
2) That it affects the authenticity of the hadeeth.
Those famous for detection of the ‘illah:

Amongst them are Ibn al-Madeenee, Ahmad, al-Bukhaaree, Aboo Haatim and ad-Daaraqutnee.
That which helps in detecting the ‘illah:
1) A narrator being the only one to report a hadeeth.
2) That others contradict him.
3) Other factors connected to (1) and (2).
How is the ‘illah uncovered? - By gathering the different isnaads and seeing how their narrators differ.
Where does al-’illah occur?:
1) In the isnaad, such as irsaal or a narration in fact being mawqoof, not marfoo’.
2) In the text (which is rare).
Famous works about al-’illah:
1) “Kitaabul ‘Illal” - Ibn al-Madeenee.
2) “Illalul Hadeeth” - Ibn Abee Haatim.
3) “al-’Illal wa ma’rifatir Rijaal” - Ahmad ibn Hanbal.
4) “al-’Illalul Kabeer” and “al-’Illalus-Sagheer” - at-Tirmidhee
5) "al-’Illal” - ad-Daaraqutnee (which is the largest and most extensive).
al-mukhaalafah lith-thiqaat (contradicting reliable narrators) - This results in five types of hadeeth:
1) al-mudraj – ‫ْم ْد َرج‬
ُ ‫اَل‬
2) al-maqloob – ‫ْم ْقلُ ْوب‬
َ ‫اَل‬
3) al-mazeed fee muttasilil asaaneed – ‫َسانِْيد‬ ِ ِ ‫اَل َْم ِزيْ ُد‬
َ ‫في ُمتَّص ِل األ‬
4) al-mudtarib – ‫ضط ِرب‬
5) al-musahhaf – ‫حف‬
َّ ‫ص‬
al-mudraj - ‫ْم ْد َرج‬
ُ ‫اَل‬
Linguistically - Something entered into something else.
Technically - That whose isnaad has a text connected to it incorrectly, or that which has something entered into its text
which is not from it.
Its two types:

ْ ‫ج ا ِإل‬
1) mudrajul isnaad - ‫سنَاد‬ ُ ‫ ُم ْد َر‬: That whose isnaad has a text connected to it incorrectly, e.g. that a
narrator relates an isnaad, and then something happens which causes him to say something not connected
to the hadeeth, and some of those who hear it think it to be the text of the hadeeth and so they report it as
such.
2) mudrajul matan - ‫المتَن‬
َ ‫ج‬ُ ‫ ُم ْد َر‬: That which has something added to its text which is not from it, without
any separation. And it is of three types:
1) That the idraaj occurs at the beginning of the hadeeth (which is rare), e.g. that the narrator makes a
statement and then quotes a hadeeth directly after it to support it, so some of the listeners think it all to
be part of the same hadeeth.
2) That the idraaj occurs in the middle of the text (and this is even rarer), e.g. that a narrator explains a
word of the text after quoting it.
3) That the idraaj occurs at the end of the hadeeth.
Causes of idraaj - From them are:

1) Clarification of a ruling.
2) Extraction of a ruling from a hadeeth before completing its narration.
3) Explanation of the meaning of a word in the text.
How is it uncovered? - By various ways, from them:

1) That it is reported elsewhere apart from the text.
2) That scholars declare its state that it is so.
3) That the narrator himself states that it is so.
4) The impossibility of it being from the Prophet’s () saying.
The ruling for idraaj: Scholars are agreed that it is forbidden unless it is to explain the meaning of a word, as
az-Zuhree used to do.
Famous works on idraaj:

1) “al-Faslu lilwaslil Mudraj fin-naql” - al-Khateeb al-Baghdaadee.
2) “Taqreebul Manhaj bi-tarteebil Mudraj” - Ibn Hajar.
al-maqloob - ‫ْم ْقلُ ْوب‬

َ ‫اَل‬
Linguistically - Something turned around.
Technically - Changing the wording for another in the isnaad or the text.
Its types:
1) maqloobus-sanad - ‫السنَد‬
َّ ‫ب‬ُ ‫ َم ْقلُ ْو‬, which has two forms:
1) That the name of a narrator and his father’s is reversed, e.g. instead of “Ka’b ibn Murrah”, he is
called “Murrah ibn Ka’b”.
2) That the name of a narrator is replaced by that of a completely different narrator, producing a new
isnaad. One who does this is described as “stealing hadeeth”.
2) maqloobul matan - ‫المتَن‬
َ ‫ب‬ ُ ‫ َم ْقلُ ْو‬, which also has two forms:
1) The order of two words is reversed, e.g. the hadeeth which Muslim reports from Aboo Hurayrah
about the seven who Allaah shades on the Day when there is no shade other than that of His Throne,
wherein it occurs: “and a man who gives in charity and hides it such that his right hand does not know
what his left gives in charity.” This wording being a narrator’s mistake, the correct version being: “such
that his left hand does not know what his right gives in charity.” [al-Bukhaaree and Muslim]
2) Giving the text of a hadeeth the isnaad of another and giving its isnaad also to a different hadeeth,
done for example as a test, like the people of Baghdaad did to al-Bukhaaree.
Reasons for performing iqlaab, from them:

a) To produce a new and different isnaad, to impress people into narrating from him.
b) To test a narrator’s memory and precision.
c) It may occur by accident.
ِ ‫ ا‬/(al-qalb) – ‫اَلْ َقلْب‬

The ruling regarding al-iqlaab - ‫إلقْالب‬
1) If it is done for reason (a), then it is forbidden without a doubt, since it involves changing the hadeeth.
2) If it is done as a test, then it is permissible with the condition that what is correct is explained before the
end of the sitting.
3) If it is done by mistake, then the one who did it is to be excused, but if it occurs from him repeatedly then
it destroys his precision and he is declared to be weak.
As for the hadeeth which is maqloob: Then it is weak.

1) “Raafi’ul Irtiyaab fil Maqloob minal Asmaa.i wal Alqaab” - al-Khateeb al-Baghdaadee.
al-mazeed fee muttasilil asaaneed (increase in a fully connected isnaad) - ‫َسانِْيد‬ ِ ِ

َ ‫اَل َْم ِزيْ ُد في ُمتَّص ِل األ‬
Technically - A narrators being added to a connected isnaad.
Conditions for its rejection:

1) That the one who reports without the addition is more sound than the one who reports it with it.
2) That the addition occurs in a place where it is clearly shown that the narrator heard the original from his
shaykh, i.e. in the original isnaad he says, for example, “so and so narrated to me:”.
If either of these two is absent, then the addition will be preferred and accepted, and the isnaad without it
will be considered to be disconnected (munqati’), and will in fact be “al-mursalul khafee”.
Points raised against this:

1) That if the isnaad without the addition is reported, where the addition is put in using ‘an (from), then the
original is to be declared as munqati’. Reply: and this is the case.
2) That if at the point the original definitely states that the narrator heard it from his shaykh, then perhaps he
heard it by means of an intermediary, and then later heard it directly. Reply: and although this is possible,
scholars do not declare the addition to be a mistake unless they have evidence of that.

1) “Tamyeezul Mazeed fee Muttasilil Asaaneed” - al-Khateeb.
al-mudtarib - ‫ضط ِرب‬

Linguistically - That causing disturbance.
Technically - That which is reported in contradictory forms, all of equal strength.
Its conditions - It is not declared mudtarib unless two conditions are present:
1) Its narrations disagree and cannot be harmonised, and
2) All of its differing narrations are of equal strength, so that none can be preferred over the others.
If harmonisation is possible or preference can be made, then that is done in an acceptable way, then it
ceases to be mudtarib.
Its types:
1) mudtaribus-sanad – ‫السنَد‬
َّ ‫ب‬ُ ‫ضط ِر‬
ْ ‫( ُم‬which is more common), e.g. the hadeeth of Aboo Bakar in at-
Tirmidhee: “Hood and its sisters have turned my hair white.” ad-Daaraqutnee says of it: “It is mudtarib, since
it is not reported except by way of Aboo Ishaaq, and the reporters from him report it in about ten different
ways, some reporting it as being mursal, others as being mawsool; some declaring it to be from Aboo
Bakar, some from Sa’d and some from ‘Aa.ishah and in other ways. And its narrators are reliable and it is
not possible to prefer some over others or to harmonise.
2) mudtaribul matan - ‫المتَن‬
َ ‫ب‬ ُ ‫ضط ِر‬
ْ ‫ ُم‬, e.g. the hadeeth of Faatimah bint Qays in at-Tirmidhee: “Verily there
is a right due upon wealth other than the Zakaat.” However Ibn Maajah’s narration from her is: “There is no
right due upon wealth other than Zakaat.” al-’Iraaqee says: “So this is an idtiraab which cannot be explained
away.”
From whom does idtiraab occur?:

1) It may occur from a single narrator who reports the hadeeth in the different ways, or
2) It may occur due to a group of people each narrating something contradictory.
The reason for its weakness:

This is because it shows that its narrators have not been precise in what they are narrating.

1) "al-Muqtarib fee bayaanil Mudtarib” - Ibn Hajar.
al-musahhaf - ‫حف‬
َّ ‫ص‬
Linguistically - A literary mistake.
Technically - Changing a word in a hadeeth to other than that which is reported by the reliable narrators either in
wording or meaning.
Its types - It has three classifications:

1) Where it occurs:
1) tas-heef in the isnaad
2) tas-heef in the matan.
2) Its cause:
1) tas-heeful basar (due to the eye), i.e. due to a misreading.
2) tas-heefus-sam’ (due to the hearing), i.e. due to mishearing.
3) Whether in the meaning or the wording:
1) tas-heef in the wording (lafzee).
2) tas-heef in the meaning (ma’nawee), i.e. that although a narrator reports the wording correctly, he
misinterprets it, such as the saying of Aboo Moosaa al-’Anazee: “We are a noble people, the people of
‘Anazah, Allaah’s Messenger () prayed in our direction.” He understood this from the hadeeth that the
Prophet () prayed towards “al ’Anazah” which he thought referred to their land. “al-’Anazah” is
however a short spear which He () stuck into the ground and prayed towards.
The classification of al-Haafiz ibn Hajar - He divided it further into:

1) musahhaf - ‫حف‬
َّ ‫ص‬
َ ‫( ُم‬due to the dots over the letters), i.e. taking Ta to be Tha or Ba, etc.
2) muharraf - ‫ح َّرف‬
َ ‫( ُم‬due to incorrect vowelling).
Does tas-heef affect the narrator?:
1) If it rarely occurs from a narrator, then it will not affect his precision.
2) If however it occurs often, then it will destroy his precision and show that he is not acceptable in this field.
The reason for a reporters falling into excessive tas-heef:

This will be due to his narrating ahaadeeth from books instead of directly from the shaykhs.
1) “at-Tas-heef” - ad-Daaraqutnee.
2) “Islaah Khata.il Muhadditheen” - al-Khattaabee.
3) “Tas-heefaatul Muhadditheen” - Aboo Ahmad al-Miskaree.
َّ and al-mahfooz - ‫( اَل َْم ْح ُف ْوظ‬its opposite):

ash-shaadhdh - ‫الشاذ‬
Linguistically - ash-shaadhdh is the “odd one out”.
Technically - That which is reported by a reliable narrator in contradiction to someone more reliable.
Where it occurs: It occurs in the isnaad or in the matan.
al-mahfooz (that retained/memorised):

Is the opposite of the shaadhdh, i.e. that which a more reliable narrator relates in contradiction of a reliable
narrator.
Their ruling:
ash-shaadhdh is da’eef and rejected.
al-mahfooz is authentic and acceptable.
َّ ِ‫ب‬
al-jahaalah bir-raawee - ‫الرا ِوي‬ ‫ْج َهالَة‬
َ ‫اَل‬ - a narrators being unknown
Technically - That the person or condition of a narrator is unknown.
Its reasons:
1) That a narrator has many names, titles or descriptions, so he may be called by a title common to others.
2) That he narrates very little, so that maybe only a single person narrates from him.
3) That his name is not stated, being called “a shaykh”, etc.
Example of (1): Muhammad ibn as-Saa.ib ibn Bishr al-Kalbee. Some call him “Muhammad ibn Bishr”,
others “Hammaad ibn as-Saa.ib”, some “Abun-Nadr”, some “Aboo Sa’eed” and some “Aboo Hishaam” so
he may be thought to be a group of different people.
The types of majhool:

1) majhoolul ’ayn - ‫الع ْين‬
َ ‫ َم ْج ُه ْو ُل‬: He whose name is mentioned but only one person narrates from him.
The ruling regarding his narrations - They are not acceptable unless he is certified reliable.
How can he be certified reliable? - By one of two things:

1) That someone other than the narrator from him declares him to be reliable, or
2) That the person narrating from him declares him to be reliable, with the condition that he himself is a
critic of narrators.
2) majhoolul haal - ‫الحال‬

َ ‫ َم ْج ُه ْو ُل‬or al-mastoor – ‫ اَل َْم ْسُت ْور‬: He whose condition is unknown. He whom two
or more narrate from, but not declared as reliable.
The ruling regarding his hadeeth - In the view of the majority, his narrations are rejected.
3) al-mubham – ‫ْم ْب َهم‬

ُ ‫“( اَل‬unclear”): That containing a narrator whose name is not stated.
Its ruling - It is rejected until he can be identified.
Will his narration be accepted if the narrator from him says something like “a reliable man narrated to
me.....?” - It will still not be accepted since he may be reliable in the view of the narrator, but not so in the
view of others.
Famous works on the subject:

1) “Moodihu Awhaamil Jam’i wat-Tafreeq” - al-Khateeb.
2) “al-Wuhdaan” - Imaam Muslim.
3) “al-Asmaa.ul Mubhamah fil Anbaa.il Muhkamah” - al-Khateeb.
4) “al-Mustafaad min Mubhamaatil Matan wal Isnaad” - Walee-uddeen al-’Iraaqee.
al-bid’ah - ‫اَلْبِ ْد َعة‬

Is of two types:
َ ‫ بِ ْد َعةُ ُم‬: That which amounts to kufr and takes a person out of Islaam.
1) bid’ah mukaffarah - ‫ك َّف َرة‬
َّ ‫ بِ ْد َعةُ َم َف‬: That which makes a person a faasiq but not a kaafir.
2) bid’ah mufassaqah - ‫س َقة‬
The ruling regarding narrations of an innovator:

1) If his bid’ah is of the first type, then his narration’s are rejected.
2) If of the second type, then according to the majority of the scholars his narration’s are acceptable with
two conditions:
1) That he is not a caller to his innovation, and
2) That what he narrates does not support his innovation.
ِ
soo.ul-hifz - ‫الح ْفظ‬ ُ‫( ُس ْوء‬weak memory)
-
Technically - One who is “sayyi.ul-hifz” is the one who is mistaken more than he is correct.
Its types:
1) One whose memory was always bad throughout his life. And some scholars of hadeeth call his
narration’s “shaadhdh”
2) One whose memory became weak, either due to old age, his becoming blind or his books being burnt,
and he is called “al-mukhtalat”.
The ruling for their narrations:

1) As regards the first, his narration’s are rejected.
2) As regards the second, then:
1) What he is known to have reported before the “ikhtilaat” is acceptable.
2) What he reported after the “ikhtilaat” is rejected.
3) That which is not known whether it was before or after, then judgement is suspended until it is clear
which is the case.
al-ma’roof - ‫ْم ْع ُر ْوف‬

َ ‫“( اَل‬well-known”)
Technically - That which the reliable narrator reports in contradiction to what a weak narrator reports; i.e. opposite of the
munkar, in the definition of Ibn Hajar.
Classification of the hadeeth according to its source:

1) al-hadeethul qudsee - ‫ث ال ُق ْد ِسي‬
ُ ْ‫ْح ِدي‬
َ ‫اَل‬
Technically - That which is narrated to us from the Prophet () from his Lord, the Exalted and Mighty.
The difference between it and the Qur.aan - The most obvious differences are:
1) As for the Qur.aan, then its meaning and wording is from Allaah and the hadeeth qudsee, its meaning is
from Allaah and its wording from the Prophet ().
2) The Qur.aan is recited in Prayer as part of worship, but the hadeeth qudsee is not.
3) The Qur.aan is all mutawaatir and the hadeeth qudsee does not have to be.
Compilations of ahaadeeth qudsiyyah : ”al-Ittihaafaatus-Saniyyah bil Ahaadeethil Qudsiyyah ” -

‘Abdur-Ra’oof al-Manaawee, which contains 272 hadeeth.
2) al-marfoo’ - ‫ْم ْر ُف ْوع‬

َ ‫اَل‬
Linguistically - “Raised up”.
Technically - That attributed to the Prophet ().
3) al-mawqoof - ‫ْم ْو ُق ْوف‬

َ ‫اَل‬
Linguistically - “Suspended”
Technically - That attributed to the Companions.
It is also used for other than the Companions if restricted, e.g. mawqoof from az-Zuhree.
Terminology of the people of Khuraasaan - They call:

1) al-marfoo’: “khabar” and
2) al-mawqoof: “athar”.
That which has the ruling of being “marfoo’”:

Some types of narration have the appearance of the mawqoof but are given the ruling of being marfoo’.
For example:
1) The saying of a Companion who is not known for reporting from the People of the Book, a saying which
is not possible for it to come from his own deduction, e.g.
1) Information about things of the past, and
2) Information about the future or the unseen.
2) The Companion’s saying: “We used to do so and so in the time of the Prophet ().”
3) The Companion’s saying: “We were ordered to do so and so”, “We were forbidden to do so and so”,
“From the Sunnah is . . .”.
4) The tafseer of a Companion relating to the reason for revelation of a certain aayah.
And the mawqoof is not an independent proof
4) al-maqtoo’ - ‫ْم ْقطُْوع‬

َ ‫اَل‬
Linguistically - “Cut off”
Technically - That attributed to the Taabi’een or those after them, e.g. “al-Hasan al-Basree said: . . .”.
It is not a proof.
Usage of ash-Shaafi’ee and at-Tabaraanee - Some muhaddithoon, amongst them ash-Shaafi’ee and at-
Tabaraanee, use the term Maqtoo’ to refer to the Munqati’.
al-musnad - ‫سنَد‬
Linguistically - “Attributed”
Technically - That whose isnaad is connected back to the Prophet ().
ِ ‫ اَلْمت‬/ al-mawsool - ‫اَلْموصول‬

al-muttasil - ‫َّصل‬ ُ ُْ ْ َ
Linguistically - “Connected”.
Technically - That whose isnaad is connected whether marfoo’ or mawqoof.
A connected isnaad back to a taabi’ee is not referred to as being “muttasil” unless restricted, e.g. “muttasil
to az-Zuhree”.
ziyaadaatuth-thiqaat - ‫الث َقات‬

ِّ ‫ات‬ َ َ‫ِزي‬
ُ ‫اد‬
That which some reliable narrators report in addition to what other reliable narrators narrate from a certain
hadeeth.
Scholars famous for devoting themselves to this:

Aboo Bakar ‘Abdullaah ibn Muhammad ibn Ziyaad an-Neesaabooree.
Aboo Nu’aym al-Jurjaanee.
Abul Waleed Hassaan ibn Muhammad al-Qurashee.
Where it occurs:
1) In the text - by increase of a word or sentence.
2) In the isnaad - by declaring that which is mawqoof to be marfoo’, or that mursal to be muttasil.
The ruling of ziyaadah in the text - Scholars have differed about it:
1) Some always accept them,
2) Some always reject them, and
3) Some reject the addition if reported by the same narrator and accept it if reported by someone else.
Ibnus-Salaah divided the additions into three classes, to which an-Nawawee and others agreed. They are:
1) The addition which does not contradict that which other reliable narrators report, then this is accepted.
2) The addition which contradicts that which other reliable narrators or a more reliable narrator reports,
then this is rejected and is shaadhdh.
3) The addition which partially contradicts the more reliable or the other reliable narrators, and is of two
kinds:
1) Restriction of the unrestricted, and
2) Particularising the general.
And an-Nawawee declares that this is accepted.
The ruling for additions in the isnaad, i.e. whether an isnaad is muttasil or mursal, and whether an isnaad is
marfoo’ or mawqoof. Scholars differ about this, having four sayings:
1) The ruling is given in favour of the one who declares the isnaad to be muttasil or marfoo’ (i.e.
acceptance of the addition).
2) That the ruling is given in favour of the one who declares the isnaad to be mursal or mawqoof (i.e.
rejection of the addition). [This being the saying of the most hadeeth scholars].
3) That the ruling is given in favour of the majority.
4) That the ruling is given in favour of the one with better memory.
al-i’tibaar - ‫إل ْعتِبَار‬

ِ‫ا‬
Technically - Gathering the chains of narration of a hadeeth reported by a narrator to see if others also report it or not.
al-mutaabi’ - ‫ْمتَابِع‬ ِ
ُ ‫ اَل‬/ at-taabi’ - ‫التَّابع‬
Technically - The hadeeth whose narrators also narrate that which the original narrator in question reports in wording
and meaning, being reported from the same Companion.
ِ ‫الش‬
ash-shaahid - ‫اهد‬ َّ
Technically - The hadeeth whose narrators also narrate that which the original narrator in question reports in wording
and meaning or only in meaning, but from a different Companion.
So al-i’tibaar is the process of following up chains of narration of a particular hadeeth in order to find
supports (shawaahid and mutaaba’aat).
A different usage of the terms - Some scholars use:
at-taabi’ - to mean that supporting narration which has the same wording, whether or not reported from the
same Companion, and
ash-shaahid - to mean that supporting narration which has the same meaning, whether or not reported
from the same Companion.
And they may be used interchangeably without any harm since their purpose is one, i.e. supporting the
original narration.
al-mutaaba’ah - ‫اب َعة‬

َ َ‫اَل ُْمت‬
Linguistically - “Agreement”.
Technically - That a narrator agrees to the narration of others in narrating a certain hadeeth.
Its two kinds:
1) mutaaba’ah taammah - ‫امة‬
َّ َ‫( ُمتَ َاب َعة ت‬complete mutaaba’ah), that it agrees with the original isnaad right
from the start.
ِ َ‫( متَابعة ق‬partial mutaaba’ah), that it joins with and agrees with the original
2) mutaaba’ah qaasirah - ‫اص َرة‬ ََ ُ
isnaad somewhere in the chain, but not from the hadeeth.
Example - (quoted by Ibn Hajar): That which ash-Shaafi’ee reports in “al-Umm” from Maalik, from
‘Abdullaah ibn Deenaar, from Ibn ‘Umar that Allaah’s Messenger () said: ((The month is twenty-nine, so
do not fast until you see the new moon and do not break fast until you see it, and if it is clouded over then
complete the term of thirty.))
Some people thought that the hadeeth with this wording is not reported from Maalik except by ash-
Shaafi’ee, and was therefore thought to be ghareeb, since the students of Maalik report it with this isnaad,
but with changed wording.
However through i’tibaar we find for ash-Shaafi’ee, a mutaaba’ah taammah, a mutaaba’ah qaasirah and a
shaahid:
1) As for the mutaaba’ah taammah, it is what al-Bukhaaree reports from ‘Abdullaah ibn Maslamah al-
Qa’nabee from Maalik with the same isnaad and ash-Shaafi’ee’s wording.
2) As for the mutaaba’ah qaasirah, it is what Ibn Khuzaymah reports by way of ‘Aasim ibn Muhammad
from his father Muhammad ibn Zayd, from his grandfather ‘Abdullaah ibn ’Umar with ash-Shaafi’ee’s
wording.
3) As for the shaahid, it is what an-Nasaa.ee reports by way of Muhammad ibn Hunayn from Ibn
‘Abbaas from the Prophet (), with ash-Shaafi’ee’s wording.
Translated by: Abu Talhah Daawood ibn Ronald Burbank, November 1991

Notes On The Science of Hadeeth Extracted From "Tayseer Mustalahil Hadeeth - Dr. Mahmood At-Tahhaan

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Notes on the Science of Hadeeth extracted from “Tayseer Mustalahil Hadeeth - ‫الح ِديْث‬ ْ ‫ ”َت ْي ِس ْير ُم‬- Dr.

ْ ‫ ”َت ْي ِس ْير ُم‬- Dr. Mahmood at-Tahhaan

‫من ال َّر ِح ْيم‬

{ ‫ق بِنَبٍَإ َفتََبَّينُوا‬ ِ َ‫ف‬

The most famous books on the subject:

1) “al-Muhaddithul Faasil baynar-Raawee wal Waa’ee”

3) "al-Mustakhraj ‘alaa Ma’rifatil ‘Uloomil-Hadeeth”

4) “al-Kifaayah fee ‘Ilmir-Riwaayah”

5) “al-Jaami’ li.akhlaaqir-Raawee wa Aadaabis-Saami’”

6) “al-Ilmaa’ ilaa ma’rifat ‘Usoolir-Riwaayah wat-Taqyeedis Samaa’”

7) “Maa laa Yasa’ul-Muhadditha Jahluhu”

9) “at-Taqreeb wat-Tayseer li-ma’rifat Sunanil Basheerin-Nadheer”

10) “Tadreebur-Raawee fee Sharh Taqreebin-Nawawee”

11) “Nazmud-Durar fee ‘Ilmil Athar”

12) “Fat-hul Mugheeth fee Sharh Alfiyyatil Hadeeth”

13) “Nukhbatul Fikr fee Mustalah Ahlil Athar”

14) al-Manzoomatul Baiqooniyyah”

‘ilmul mustalah - ‫صطَلَح‬ ِ

al-hadeeth - ‫ْح ِديْث‬

Classification of the hadeeth as regards the state in which it reaches us:

al-mutawaatir - ‫ْمَت َواتِر‬

2) al-mutawaatirul ma’nawee - ‫الم ْعنَ ِوي‬ ِ

The most famous books of mutawaatir hadeeth :

khabarul aahaad - ‫اآلحاد‬

- Its divisions according to its number of chains :

al-mustafeed - ‫ستَ ِف ْيض‬

al-azeez - ‫ْع ِزيْز‬

THE PROPHET ()

2 Anas Aboo Hurayrah

2 Qataadah ‘Abdul ‘Azeez Ibn Suhayb

al-ghareeb - ‫اَلْغَ ِريْب‬

Also called “al-fard” :

Its types according to where it occurs in the isnaad:

2) al-ghareebun-nisbee (relative) ‫ِّسبِي‬

Famous works concerning “al-ghareeb” :

The ruling regarding the saheeh hadeeth:

The most authentic isnaads:

The first book written to include only the saheeh:

The saying of at-Tirmidhee and others:

as-saheeh li-ghayrihi - ‫ح ْيح لِغَْي ِره‬

The ruling for it: It is acceptable and used as proof.

Those ahaadeeth which are given precedence due to outside factors:

So if there is any contradiction, ahaadeeth such as these are given preference.

al-muhkam wal mukhtalif in hadeeth:

mukhtaliful hadeeth - ‫الح ِديْث‬

The most famous books on the subject:

naasikhul hadeeth wa mansookhuhu (the abrogating and abrogated ahaadeeth) - ‫خه‬

How is the abrogated and the abrogating known?:

Famous works on the subject:

al-khabarul mardood (rejected narration’s) - ‫الم ْر ُد ْود‬

The ruling regarding acting on the da’eef hadeeth:

1) That its weakness is not severe,

That which is da’eef due to a gap in the isnaad:

- al-mu’allaq – ‫ْم َعلَّق‬

al-mu’allaq - ‫ْم َعلَّق‬

The ruling for mu’allaq ahaadeeth in the saheehain:

So if these conditions are met, then its acceptability is established.

mursal of the sahaabah - ‫حابِي‬

Its types: It has two major types: