Traditionist (Muhad-deth) is the name given to any scholar who contributes to collecting, recording, and propagating the prophetic traditions. We have already spoken about the emergence of this science, and named the most famous figures who contributed to its foundation. In this section of the book, we are going to define the methodology followed by the scholars of the next generations in classifying the prophetic traditions, known as (‘Elm Mustalah Al-Hadith).

Any prophetic tradition is divided into 2 parts, the chain of narrators “CON” (Al-Sanad), and the body of the tradition itself (Al-Matn). CON could be defined as a list of the names of those who have reported the tradition. Every narrator reports what he heard from his Sheikh, until the list reaches a companion who narrates a deed, a saying or an incident related to the prophet P.B.U.H. In each level of this list, there could be more than one narrator who had heard and reported the tradition from his sheikh.

CON goes as follows:

Prophet Muhammad P.B.U.H.
Level 1: The Companions.                           (E.g., Lady ‘Āʾishah)
Level 2: The Followers.                                (E.g., ‘Urwah Ibn Az-Zubair)
Level 3: The Third Generation.                  (E.g., Hesham Ibn-‘Urwah)
Level 4: The Fourth Generation.                (E.g., Imam Mālek)
Level 5: The Fifth Generation.                    (E.g., ‘Abdullah Ibn-Yousuf)
Level 6: The Sixth Generation.                   (E.g., Bukhari)

As stated earlier, prophetic traditions are classified according to their authenticity into the following two kinds:

1. Recurrent (Mutawater): is the tradition reported by at least 6 scholars in each level of its CON (the preferred number by most scholars is 10), whose agreement on a lie is inconceivable. It could be:
   1. Recurrent in wording (Mutawater Lafdhan): This means that all narrators reported exactly the same wording. Scholars counted the traditions of this kind to be 10 traditions. These are the most authentic of all traditions.
   2. Recurrent in meaning (Mutawater Ma‘nan): This means that the narrators stated exactly the same meaning but with different wording. Scholars counted the traditions of this kind to be approximately 310 traditions.

2. Narrations of Individuals NOI (Āhād): is the tradition reported by less than 6 scholars in each level of its CON. It could be:
   1. Widely Spread (Mash-hoor): it is the tradition reported by 3, 4, or 5 scholars in each level of its CON. It might have 1 or 2 reporters at the primary levels of its CON, but then it becomes widely spread.
   2. Rare (‘Aziz): is the tradition reported by 2 scholars in each level of its CON.
   3. Strange (Ghareeb): is the tradition reported by 1 scholar in one or more levels of its CON. It is either Absolutely Strange (Ghareeb Mutlaq) if it is narrated by 1 companion, or Relatively Strange (Ghareeb Nisbee) if it has 1 narrator in any level of its CON after the level of the companions.

For simplicity, we are going to refer to “chain of narrators” with the abbreviation CON and “narrations of individuals” with NOI.

Recurrent traditions were considered authentic without the need for further investigation. On the other hand, traditionists agreed that NOI were speculative, meaning that their relation to the prophet is indecisive as the number of its narrators did not reach the minimum limit of frequency that may establish certitude. But since that this kind constitutes the majority of the traditions, they decided to make further investigation aiming to authenticate it. Although they agreed that its primary classification as an indecisive tradition stands still, they also agreed that it is the duty of every Muslim to adhere to the teachings of such traditions if authenticated, but they do not accuse the one who rejects any NOI for logical scholarly reasons of apostasy or disbelief. Let’s get to know how they defined and classified different NOI.

Classification of NOIs (From the strongest to the weakest):

1. Authentic NOI (Saheeh): is any tradition having a continuous chain of narrators who are all known to be trustworthy, accurate, and having sound memories. It must not be defective or errant.
   1. Continuous CON: is the chain in which each narrator is known to have studied, or at least met the one from whom he reported the tradition.
   2. Trustworthy Narrator: is any Muslim who was never known of lying, not even once, who was never known of having committed any major sins, or of being an innovator, or an immoral person. His reputation of having full knowledge of what he narrates is indisputable, and he totally understands how different expressions may alter the meaning intended.
   3. A Narrator having Sound Memory: is the narrator who can memorize what’s reported to him, and report it back accurately with exactly the same CON and wording. His reports agree with those of the leading authorities in this field.
   4. An Accurate scribe: is the traditionist who is known to have written down and recorded the traditions reported to him accurately. The narrations taken from him must be from his books and records.
   5. Defective Tradition (Ma‘lool): is a tradition that appears to be authentic but with further investigation, it turns out to be incorrect.
   6. Errant Tradition (Shadh): is a tradition reported by a trustworthy accurate narrator, but its meaning or CON contradicts in a clear manner another tradition having a more reliable CON, or it contradicts a group of traditions with similar status; such tradition is classified as errant or irregular.
2. Authenticated by another (Saheeh Lighaireh): is a good well-accepted tradition (Hasan) that is elevated to the rank of an authentic one due to the existence of supporting evidence.
   1. Supporting Evidence: is an expression that refers to the existence of numerous narrations of similar status to the one understudy, or the existence of a more authentic narration implying the same meaning. This raises the status of the well-accepted tradition to become authenticated by another.
3. Good, well-accepted Tradition (Hasan): is the strongest after the previous two kinds. The difference between it and the authentic tradition is that its CON includes a narrator who is trustworthy, but his level of accuracy is mediocre. He may also be “screened” (Mastoor), meaning that no prominent person reported from him, but he was not known of being careless.
4. Well accepted by another (Hasan Lighaireh): is a weak tradition (Da‘eef) that is elevated to the rank of a good well-accepted one due to the existence of other supporting evidence.
5. Weak Tradition (Da‘eef): after the previous 4 kinds of NOI, scholars classified any weaker tradition according to the reason of its weakness mainly into 12 kinds. In addition to the defective and errant traditions defined above, the following 10 kinds are classified as weak:

a. Ascribed Tradition (Mursal): is a tradition whose CON lacks the name of the companion who reported it from the prophet P.B.U.H. Some jurists agree that if the follower was trustworthy, then the tradition is considered legitimate evidence as much as an authentic one, because all companions are trustworthy as testified for them by the Qur’an and the Sunnah. Other jurists, like Imam Shāfe‘i, stipulated that the follower must be a famous, trustworthy, elder one, so that his narrations would be accepted; e.g., Shāfe‘i accepted the ascribed reports of Sa‘eed Ibn Al-Musayyab. Imam Ahmad accepted ascribed and weak traditions if no text opposing them was found.

Prophet Muhammad P.B.U.H. ——– Level 2: The Followers. Level 3: The Third Generation. Level 4: The Fourth Generation. Level 5: The Fifth Generation. Level 6: The Sixth Generation.

b. Disconnected Tradition (Munqate‘): is a tradition whose CON lacks one of the names between the narrator and the companion who reported it¹. The table below is a simplified illustration of this.

Prophet Muhammad P.B.U.H. Level 1: The Companions. ——– Level 3: The Third Generation. Level 4: The Fourth Generation. Level 5: The Fifth Generation. Level 6: The Sixth Generation.	Prophet Muhammad P.B.U.H. Level 1: The Companions. Level 2: The Followers. ——– Level 4: The Fourth Generation. Level 5: The Fifth Generation. Level 6: The Sixth Generation.
Prophet Muhammad P.B.U.H. Level 1: The Companions. Level 2: The Followers. Level 3: The Third Generation. ——– Level 5: The Fifth Generation. Level 6: The Sixth Generation.	Prophet Muhammad P.B.U.H. Level 1: The Companions. Level 2: The Followers. Level 3: The Third Generation. Level 4: The Fourth Generation. ——– Level 6: The Sixth Generation.

This kind should not be confused with the “severed tradition” (Maqtu‘), which is a narration from a successor that neither reaches a companion, nor is it ascribed to the prophet P.B.U.H. This kind could only be accepted as a prophetic tradition after thorough investigation. Al-Muwatta’ has approximately 285 Maqtu’ traditions.

For any incomplete CON, the narrators mentioned could all be trustworthy but the missing name or names weaken the tradition and give preponderance to its fallacy unless stronger evidence raises its status to a good well-accepted tradition.

c. Problematic Tradition (Mu‘dal): is the tradition whose CON lacks 2 consecutive names between the narrator and the prophet P.B.U.H. The table below is a simplified illustration of this.

Prophet Muhammad P.B.U.H. ——– ——– Level 3: The Third Generation. Level 4: The Fourth Generation. Level 5: The Fifth Generation. Level 6: The Sixth Generation.	Prophet Muhammad P.B.U.H. Level 1: The Companions. ——– ——– Level 4: The Fourth Generation. Level 5: The Fifth Generation. Level 6: The Sixth Generation.
Prophet Muhammad P.B.U.H. Level 1: The Companions. Level 2: The Followers. ——– ——– Level 5: The Fifth Generation. Level 6: The Sixth Generation.	Prophet Muhammad P.B.U.H. Level 1: The Companions. Level 2: The Followers. Level 3: The Third Generation. ——– ——– Level 6: The Sixth Generation.

d. Hanging Tradition (Mu‘allaq): is a tradition whose CON lacks the names of the narrators between the one reporting it and the prophet or the companion or the follower. The table below is a simplified illustration of this.

Prophet Muhammad P.B.U.H. ——– ——– ——– ——– ——– Level 6: The Sixth Generation.	Prophet Muhammad P.B.U.H. Level 1: The Companions. ——– ——– ——– ——– Level 6: The Sixth Generation.
Prophet Muhammad P.B.U.H. Level 1: The Companions. Level 2: The Followers. ——– ——– ——– Level 6: The Sixth Generation.

d. Deceitful Tradition (Mudallas): is a tradition whose CON includes a hidden defect. If the name of one of the narrators was displaced with his nickname, this is considered “Name Deceit” (Tadlees Ash-Shyoukh). If the narrator reported a tradition from his sheikh–which he didn’t actually hear directly from him–using an ambiguous word like “from” or “so and so said,” instead of “so and so related to us, or told us,” this is considered “CON Deceit” (Tadlees As-Sanad). Deceit is identified either through the contemporaries of the narrator who testify to his fraud, or through his own admission.

e. Covertly Ascribed Tradition (Mursal Khafey): is a tradition reported by a scholar from one of his contemporaries whom he didn’t actually meet, or studied under. This is recognized either through other coeval scholars, or through other existing CONs for that same tradition. After confirming its covered ascription, it is considered “Disconnected.”

f. Confused Tradition (Mudtareb): is a tradition reported in different ways by the same narrator. His confusion could be in the CON, or the body of the tradition itself but this rarely happens.

g. Denied Tradition (Munkar): is a tradition reported by a weak narrator, and contradicts another reported by a trustworthy narrator. The weak narrator meant here is the one who makes excessive mistakes.

h. Disregarded Tradition (Matrook): is a weird narration reported by a distrusted narrator accused of lying.

i. Fabricated Tradition (Mawdou‘): is a lie attributed to the prophet P.B.U.H. for worldly life gains, e.g., the political differences that arose between the companions made some of their followers fabricate traditions aiming to strengthen a certain side, and demonize the other. The debates of the philosophical movements kindled fabrications. Storytellers fabricated a lot of traditions as well. Likewise, some ignorant ascetics and those driven by nationalism fabricated many traditions. Some proverbs and Jewish narratives were introduced into exegesis as prophetic traditions, etc. Fabrications were recognized either by the confession of their fabricators, or through the discrepancies found in their dates, and the contradiction of their sequence to the real events.

The above classification makes it clear that a tradition is rejected either because of a break in its CON, or a defect in one or more of its narrators. The different kinds of breaks in the CON were simplified above. Now let’s get a glimpse on the classification of narrators, and learn how the degree of their uprightness affects the classification of traditions.

Classification of narrators (From the strongest to the weakest):

1. Most trustworthy, usually referred to by the Arabic word “Awthaq.”
2. Highly trustworthy, usually referred to by Arabic descriptions like: “Imam Hāfiz,” “Thiqatun thiqah,” “Thiqatun thabt,” “Hāfiz mutqin,” In general, if the narrator was referred to by 2 scholarly attributes, he is considered highly trustworthy.
3. Trustworthy, usually referred to by Arabic words like: “Thiqah,” “Hāfiz,” “Mutqin,” “Thabt.”
4. Truthful, usually referred to by Arabic descriptions like: “Sadook,” “La ba’s beh.”
5. Pious, or righteous, but of mediocre memory, usually referred to by Arabic expressions like: “Saleh al-hadith,” “Sadook lahu awham,” “Thiqah Yukhte’.”
6. Forgetful, or makes mistakes, usually referred to by the Arabic expression: “Saye’ al-hifz.”
7. Inconsistent with more reliable narrators, usually referred to by the Arabic word: “Shādh.”
8. Extremely forgetful, or makes excessive mistakes, usually referred to by the Arabic expression: “Fahesh al-ghalat.”
9. Confused, usually referred to by Arabic words like: “Mauhum,” “Yuham.”
10. Neglectful, usually referred to by Arabic words like: “Ghāfel,” “Muhmel.”
11. Innovator, usually referred to by the Arabic word: “Mubtade‘.”
12. Immoral, usually referred to by the Arabic word: “Fāseq.”
13. Accused of lying, usually referred to by the Arabic expression: “Muttaham Bil-kadhib.”
14. Liar, usually referred to by Arabic words like: “Kadhdhāb,” “Waddā‘.”

Traditions reported by narrators of classes 1-3 are all considered authentic (Saheeh). Traditions reported by narrators of class 4 are considered good, well-accepted (Hassan). Traditions reported by narrators of classes 5-6 are considered weak, but their status could be uplifted with supporting evidence from the Qur’an or the more reliable traditions; if so, then they are classified as “good by another.” Traditions reported by narrators of classes 7-13 are considered very weak, their status could only be uplifted if there was no consensus among traditionists regarding the classification of the narrator, and supporting evidence from the Qur’an or the Sunnah gave preponderance to the acceptance of the tradition under investigation. Traditions reported by narrators of class 14 are classified as lies attributed to the prophet; they are rejected altogether.

Rules pertaining to weak traditions:

1. If the narrator was a pious, truthful person, but a bit forgetful, makes some mistakes in his narrations, or became confused at old age, his narrations are categorized as weak, but they are usually given deeper investigation seeking to uplift their status to “good by another.”
2. They could be adopted if they call for logically accepted good deeds, beneficent actions, or virtuous matters.
3. In matters of creed, weak traditions are rejected altogether.
4. When issuing legal rulings, weak traditions were rejected by most jurists, but accepted by Imams Ahmad, and Abu-Dāwud on the following conditions:
   1. They are not extremely weak
   2. They do not contradict another tradition of similar status.
   3. They tackle matters having no mentioning in the Qur’an, the Sunnah, or the more reliable traditions.

The different kinds of traditions, the status of narrators, and the methodology followed by scholars in their classification were explained in many books. The most comprehensive of which was written in the 7^th century A.H. by an Iraqi scholar named ‘Othman Ibn As-Salah (577 – 643 A.H.). The book is named after its writer, “Muqaddemat Ibn As-Salah.” The reader should know that the methodology was initially established in the second century A.H. It reached its most mature form within 100 years at the hands of dedicated scholars from the 6^th generation like Bukhari and Muslim. In most of their narrations, Bukhari and Muslim mentioned 5 names between them and the prophet.
The example given at the beginning of this section was a quick illustration of this.

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Written By: Ehab Shawky