--- title: "Mustalah Hadith Made Easy (Part 4) - Sahih and Hasan" canonical: https://arriqaaq.com/mustalah-hadith-sahih-hasan/ published: 2026-10-23T01:00:00.000Z updated: 2026-10-23T01:00:00.000Z tags: ["Hadith"] author: "Arriqaaq" --- # Mustalah Hadith Made Easy (Part 4) - Sahih and Hasan *In the Name of Allah, The Most Gracious, The Most Merciful…* We hear it all the time: "this hadith is sahih", "that one is hasan". Two short words, and we say them easily. But what has a scholar of hadith actually checked before he says sahih? And why do some reports earn the name on their own, while others reach it only with the help of other routes? In [the previous part, on the ahaad, mashhoor, aziz and ghareeb](/mustalah-hadith-ahad-mashhur-aziz-gharib/), we counted the narrators of the ahaad at each level, and then divided the ahaad into **maqbool** and **mardood**. The maqbool is that from which evidence can be taken as proof. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 18) In this part we open the maqbool. Based on its level of authenticity, it is of four kinds: sahih li-thaatihi, sahih li-ghayrihi, hasan li-thaatihi and hasan li-ghayrihi. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 19) We will take the sahih li-thaatihi first, with its five conditions, then the two conditions about the narrators themselves, *adaalah* and *dabt*, then the ranks of the sahih, and then the other three kinds. > **Note**: Don't worry if *li-thaatihi* and *li-ghayrihi* sound strange at first. You will meet them one at a time. For now, hold on to one line from the lesson: a hadith is called sahih li-ghayrihi (sahih due to other factors) because its being sahih does not result from its own sanad. --- ## The story in five steps Here is the path we are about to walk. [[SVG:mh-grades-steps]] In the last part, the map of how narrations are classified reached the maqbool. Here it is again, as far as we built it. Press Next to add this part's branches, and press any word on it to read what it means. [[WIDGET:mh-map-4]] --- ## Four kinds of maqbool **Classification based on level of authenticity (maqbool):** 1. **Sahih li-thaatihi:** a sanad connected from beginning to end, by way of narrators each of whom is 'adl and daabit, without having any shuthooth or 'illah. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 19) 2. **Hasan li-thaatihi:** a sanad connected from beginning to end, by way of narrators each of whom is 'adl, at a lesser degree of dabt, without having any shuthooth or 'illah. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 22) 3. **Sahih li-ghayrihi:** the hasan li-thaatihi narration when it is reported through another similar route or one even stronger. (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 64](https://app.turath.io/book/8681?page=55); *Min Atyab al-Minah fi Ilm al-Mustalah*, p. 23) 4. **Hasan li-ghayrihi:** a da'if narration when it has many routes, and it is da'if not because of fisq of a narrator, or kadhib (lying). (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 66](https://app.turath.io/book/8681?page=57); *Min Atyab al-Minah fi Ilm al-Mustalah*, p. 24) Read the first two slowly and you will see that they differ in one phrase only: "at a lesser degree of dabt". We will come back to that. :::pause - What are the four kinds of maqbool, based on its level of authenticity? Sahih li-thaatihi, hasan li-thaatihi, sahih li-ghayrihi and hasan li-ghayrihi. - What is the one difference between the definitions of sahih li-thaatihi and hasan li-thaatihi? The narrators of hasan li-thaatihi are each 'adl, at a lesser degree of dabt. ::: --- ## Sahih li-thaatihi: five conditions **Definition:** - Linguistically: healthy or sound. (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 44](https://app.turath.io/book/8681?page=35)) - Technically: a khabar which is narrated by way of narrators each of whom is **'adl** (trustworthy, upright) and **daabit** (precise in memory), without having any **shuthooth** (irregularities) or **'illah** (hidden defects), with a sanad connected from beginning to end (**muttasil**). (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 19) **Ruling:** it is used as proof, and must be implemented, based on the consensus of the scholars of hadith, as well as the legitimate opinions of the scholars of usool and fiqh. (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 46](https://app.turath.io/book/8681?page=37)) **Conditions:** (al-Tahhan, *Taysir Mustalah al-Hadith*, [pp. 44–45](https://app.turath.io/book/8681?page=35); *Min Atyab al-Minah fi Ilm al-Mustalah*, pp. 19–20) 1. **Connected sanad:** every narrator must have reported directly from the one prior to him, all through the sanad from beginning to end. 2. **'Adaalah:** every narrator is Muslim, baaligh (mature), 'aaqil (of sound mind), not a faasiq (open sinner), and not makhroom al-muroo'ah (of compromised integrity). 3. **Dabt:** every narrator is taamm ad-dabt (completely retentive), whether it be dabt as-sadr (by heart) or dabt al-kitaab (by writing). 4. **Absence of shuthooth:** shuthooth occurs when a thiqah contradicts an even more reliable narrator. 5. **Absence of 'illah:** an 'illah is an inconspicuous, obscure defect that impairs the authenticity of a hadith, although it appears to not have any such defect. So in short: 'adl (integrity), taamm ad-dabt (precision in memory), muttasil as-sanad (a connected chain), ghair mu'all (free from hidden defects) and not shaadh (no irregularities). The course book adds that the condition of a connected sanad excludes what is not connected, like the mu'allaq, and the condition of no 'illah and no shuthooth excludes the mu'all and the shaadh khabar. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 20) The mu'allaq comes in a later part, inshaAllah. Notice what is not among the five: a number of narrators. As we saw in the previous part, according to the majority it is not a condition for a hadith to be authentic that it has to be aziz. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 15) **Example:** in his Sahih collection, al-Bukhari said: Abdullah ibn Yusuf narrated to us saying, Malik informed us, *'an* (from) Ibn Shihab, *'an* (from) Muhammad ibn Jubayr ibn Mut'im, *'an* (from) his father, who said, "I heard the Messenger of Allah (ﷺ) recite Surah at-Tur in the Maghrib prayer." ([Sahih al-Bukhari 765, 1/153](https://app.turath.io/book/1681?page=1254)) This hadith is sahih because: (al-Tahhan, *Taysir Mustalah al-Hadith*, [pp. 45–46](https://app.turath.io/book/8681?page=36)) 1. The sanad is connected: every narrator heard it directly from his shaykh. As it relates to the *'an'anah* of Malik, Ibn Shihab and Ibn Jubayr, it is still considered connected, because they were not mudallis narrators. 2. Each narrator is 'adl (i.e. fulfils the conditions of 'adaalah). 3. Each narrator is daabit (i.e. fulfils the conditions of dabt). 4. The hadith is not shaadh, since no stronger report contradicts it. 5. The hadith has no 'illah. > **Note**: *'an'anah* is narrating the hadith from the shaykh with the word *'an* ("from"). (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 45](https://app.turath.io/book/8681?page=36)) Who the *mudallis* is comes in a later part, inshaAllah. :::pause - What does the condition of a connected sanad mean? Every narrator must have reported directly from the one prior to him, all through the sanad from beginning to end. - When does shuthooth occur? When a thiqah contradicts an even more reliable narrator. - In the hadith of Surah at-Tur, why is the 'an'anah of Malik, Ibn Shihab and Ibn Jubayr still considered connected? Because they were not mudallis narrators. ::: --- ## Adaalah: who is 'adl? **Definition:** al-'adl is every narrator who is: (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 19) 1. **Muslim** 2. **Baaligh** (mature) 3. **'Aaqil** (of sound mind) 4. **Safe from al-fisq** (doesn't commit major sins and does not persist upon committing minor sins) 5. **Not makhroom al-muroo'ah** (of compromised integrity) **Points of benefit:** - If a Muslim narrator narrates something that he witnessed when he was not a Muslim, it is accepted. (Ibn al-Salah, *Muqaddimah Ibn al-Salah*, ed. Itr, [p. 128](https://app.turath.io/book/22870?page=125)) - If a narrator memorised something when he was a child and narrated it when he crossed puberty, it is accepted. For example, the narrator of the hadith "Verily, the lawful is clear and the unlawful is clear" ([Sahih al-Bukhari 52, 1/20](https://app.turath.io/book/1681?page=100)) is al-Nu'man ibn Bashir, who was a child when our Prophet (ﷺ) died. (Ibn al-Salah, *Muqaddimah Ibn al-Salah*, ed. Itr, [p. 128](https://app.turath.io/book/22870?page=125); Ibn Hajar, *Fath al-Bari*, [1/126](https://app.turath.io/book/1673?page=612)) - Those who are not considered 'adl narrators are: (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 19) - a. **Al-kaadhib** (the one who lies on the Messenger (ﷺ)) - b. **Al-muttaham bil-kadhib** (the one who lies in his daily conversations) - c. **Al-faasiq** (open sinner) - d. **Al-mubtadi'** (innovator) - e. **Al-majhool** (whose condition is unknown) **Shia narrators in Sahih al-Bukhari (in a supporting sanad, not the asl):** Al-Haafiz Ibn Hajar (rahimahullah) said: > Shi'ism as known in the early days of Islam is the belief that Ali was superior to Uthman, and that Ali was in the right in his wars and that those who differed with him were wrong, whilst giving precedence to the two Shaykhs [Abu Bakr and Umar] over Ali and regarding them as superior. Some of them may have believed that Ali was the best of creation after the Messenger of Allah (ﷺ). If a person was like that but was pious, religious and sincere, and based his view on what he thought was right, then his narrations are not to be rejected for that reason, especially if he did not propagate these ideas. As for Shi'ism as it was known later on, it is pure rafd, and the reports narrated by an extreme raafidi are definitely not to be accepted. (Ibn Hajar, *Tahdhib al-Tahdhib*, Indian edition, [1/94](https://app.turath.io/book/3310?page=94)) Rafd is the idea that Abu Bakr and Umar are to be disavowed and are not Muslims. Imam al-Dhahabi (rahimahullah) said: > Bid'ah is of two types: minor bid'ah, such as extreme Shi'ism, or Shi'ism without exaggeration or deviation. This was the case with many of the Taabi'een and the generation that followed them, although they were religiously committed, pious and sincere. If the ahadith of these people were rejected, many reports from the Prophet (ﷺ) would be lost, and that is obviously a bad thing. Then there is major bid'ah, such as complete rafd and exaggeration therein, and undermining the position of Abu Bakr and Umar (radiallahu anhuma), and promoting such ideas. Reports narrated by such people are definitely not to be accepted. Moreover, I cannot now recall anyone of this type who is sincere or trustworthy. Rather, lying is their slogan, and taqiyah (dissimulation) and hypocrisy are their shield. How can the narration of such a one be accepted? No, definitely not. The extreme Shi'i at the time of the salaf, as known to them, was one who spoke against Uthman, al-Zubayr, Talhah, Mu'awiyah and some of those who fought against Ali (radiallahu anhu), and reviled them. The extreme Shi'i in our time, as known to us, is the one who regards these leaders as kaafirs and also disavows the two Shaykhs [Abu Bakr and Umar]. Such a one is misguided and lost. (al-Dhahabi, *Mizan al-I'tidal fi Naqd al-Rijal*, [1/5–6](https://app.turath.io/book/1692?page=5)) :::pause - Who is al-'adl? Every narrator who is Muslim, baaligh (mature), 'aaqil (of sound mind), safe from al-fisq, and not makhroom al-muroo'ah. - A narrator memorised a hadith when he was a child and narrated it after he crossed puberty. Is it accepted? Yes. The narrator of "Verily, the lawful is clear and the unlawful is clear" is al-Nu'man ibn Bashir, who was a child when our Prophet (ﷺ) died. - According to al-Dhahabi, why were the ahadith of those with minor bid'ah not rejected? If the ahadith of these people were rejected, many reports from the Prophet (ﷺ) would be lost. ::: --- ## Taamm ad-dabt: precision in memory **Definition:** precision in memory. There are two types: (*Min Atyab al-Minah fi Ilm al-Mustalah*, pp. 19–20) 1. **Dabt as-sadr:** the narrator memorises what he heard and is able to reproduce it from his memory whenever needed. 2. **Dabt al-kitaab:** the narrator who narrates from his book (he preserves the book, and keeps correcting and reviewing it until he transmits it to others). **Point of benefit:** those narrators who are not considered taamm ad-dabt are: (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 20) 1. **Al-waahim** (the one who has lots of wahm: delusion, illusion and so on) 2. **Faahish al-ghalat** (the one who makes severe mistakes) 3. **Katheer al-ghaflah** (the one who has much ghaflah) 4. **Al-mukhaalif lith-thiqaat** (the one who opposes thiqah narrators) 5. **Sayyi' al-hifdh** (weak in memory) 6. **Khafeef ad-dabt** (weak in precision) In simpler terms: the narrator of a sahih hadith either holds what he heard in his memory and can bring it back whenever needed, or he keeps his book safe and corrected until he narrates from it. :::pause - What are the two types of dabt? Dabt as-sadr, when the narrator memorises what he heard and can reproduce it whenever needed, and dabt al-kitaab, when he narrates from his book, preserving it and correcting it until he transmits it. - Name two kinds of narrator who are not considered taamm ad-dabt. Any two of: al-waahim, faahish al-ghalat, katheer al-ghaflah, al-mukhaalif lith-thiqaat, sayyi' al-hifdh and khafeef ad-dabt. ::: --- ## The ranks of sahih hadith Not all ahadith share the same attributes of authenticity, so there are different levels of sahih. A hadith whose narrators are of a higher level (based on their 'adaalah and dabt) will be of a greater degree of authenticity than the hadith from narrators of a lower level. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 21) Opinions regarding *asahh al-asaaneed* (the most authentic chains) have been reported from some scholars, and it appears that each one chose for himself what he deemed as being the strongest. (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 47](https://app.turath.io/book/8681?page=38)) **Famous chains amongst the scholars:** (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 21) 1. [al-A'mash, from] Ibrahim, from Alqamah, from Abdullah [ibn Mas'ud]; such is the opinion of Ibn Ma'in. (Ibn al-Salah, *Muqaddimah Ibn al-Salah*, ed. Itr, [p. 16](https://app.turath.io/book/22870?page=13)) 2. Hammad ibn Salamah, from Thabit, from Anas. 3. Suhayl ibn Abi Salih, from his father, from Abu Hurayrah. 4. Malik, from Nafi', from Ibn Umar; such is the opinion of al-Bukhari. (Ibn al-Salah, *Muqaddimah Ibn al-Salah*, ed. Itr, [p. 16](https://app.turath.io/book/22870?page=13)) The course book places the chain of Malik and the chain of Ibrahim in the highest rank, the narration of Hammad ibn Salamah below them, and the narration of Suhayl ibn Abi Salih below that. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 21) **Point of benefit:** regarding the chain of Malik, from Nafi', from Ibn Umar, the orientalist Joseph Schacht said in his book *The Origins of Muhammadan Jurisprudence*, attacking this chain, that the association between Nafi' and Malik was very premature, as Nafi' died in 117 AH and Imam Malik died in 179 AH, so Malik would have met Nafi' when he was a very little boy. (Schacht, pp. 176–177, as quoted in Khalid ibn Mansur al-Duraysh, *Al-Uyub al-Manhajiyyah fi Kitabat al-Mustashriq Schacht al-Muta'alliqah bis-Sunnah an-Nabawiyyah*, [p. 42](https://app.turath.io/book/8520?page=37)) Imam Malik was actually born in 93 AH, so he was 24 years old when Nafi' died. (Ibn Hajar, *Taqrib al-Tahdhib*, ed. Awwamah, [p. 516](https://app.turath.io/book/8609?page=442) and [p. 559](https://app.turath.io/book/8609?page=485)) Both lived in the same city. (al-Duraysh, *Al-Uyub al-Manhajiyyah fi Kitabat al-Mustashriq Schacht al-Muta'alliqah bis-Sunnah an-Nabawiyyah*, [p. 43](https://app.turath.io/book/8520?page=38)) And in the Muwatta of Imam Malik, he narrated only 48 narrations from Nafi' (15 pages of the printed book). If Malik started attending the lessons of Nafi' at the age of 15, he narrated only 15 pages in those 9 years. Hence there is no room to doubt this chain (or association) as claimed by Schacht. **Ranks of sahih hadith based on level of authenticity:** (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 21) 1. Agreed upon by al-Bukhari and Muslim, which is the highest level 2. Reported only by al-Bukhari 3. Reported only by Muslim 4. Fulfils the conditions of both al-Bukhari and Muslim, though they did not report it 5. Fulfils the conditions of al-Bukhari, though he did not report it 6. Fulfils the conditions of Muslim, though he did not report it 7. Considered sahih according to other scholars, such as Ibn Khuzaymah and Ibn Hibban, but does not fulfil the conditions of either al-Bukhari or Muslim **The conditions of al-Bukhari and Muslim:** there are no such explicit conditions mentioned by al-Bukhari and Muslim in their Sahihayn, but scholars have analysed them and derived certain conditions. According to Imam al-Nawawi (and this statement is preferred by Ibn Hajar), the condition of the Shaykhayn is: **that the hadith be narrated through narrators of one or both of these books, while adhering to the method employed by al-Bukhari and Muslim in narrating from them.** (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 22) :::pause - Why are there different levels of sahih? Not all ahadith share the same attributes of authenticity: a hadith whose narrators are of a higher level, in their 'adaalah and dabt, is of a greater degree of authenticity. - Which chain was the opinion of al-Bukhari, and which the opinion of Ibn Ma'in? Al-Bukhari: Malik, from Nafi', from Ibn Umar. Ibn Ma'in: al-A'mash, from Ibrahim, from Alqamah, from Abdullah ibn Mas'ud. - According to al-Nawawi, what is the condition of the Shaykhayn? That the hadith be narrated through narrators of one or both of their books, while adhering to the method employed by al-Bukhari and Muslim in narrating from them. ::: --- ## Hasan li-thaatihi **Definition:** - Technically: it has a sanad connected from beginning to end, by way of narrators each of whom is 'adl, at a lesser degree of dabt, without having any shuthooth or 'illah. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 22) > **Note**: it fulfils all the conditions of sahih li-thaatihi, except that the precision of some narrators is less than that of the sahih. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 22) **Ruling:** it is used as proof, just as the sahih, despite not being as strong. (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 58](https://app.turath.io/book/8681?page=49); *Min Atyab al-Minah fi Ilm al-Mustalah*, p. 22) **Ranks:** according to Imam al-Dhahabi, the highest maratib (levels) of hasan are the ahadith from: (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 22; al-Dhahabi, *Al-Muqizah fi Ilm Mustalah al-Hadith*, ed. Abu Ghuddah, [p. 32](https://app.turath.io/book/8195?page=11)) 1. Bahz ibn Hakim, from his father, from his grandfather 2. Amr ibn Shu'ayb, from his father, from his grandfather In simpler terms: hasan li-thaatihi is the sahih li-thaatihi with one condition lighter, the dabt of some of its narrators, and it is still used as proof. :::pause - What is the ruling of hasan li-thaatihi? It is used as proof, just as the sahih, despite not being as strong. - According to al-Dhahabi, which chains are the highest level of hasan? Bahz ibn Hakim, from his father, from his grandfather; and Amr ibn Shu'ayb, from his father, from his grandfather. ::: --- ## Sahih li-ghayrihi **Definition:** it is the hasan li-thaatihi narration when it is reported through another similar route or one even stronger. It is called sahih li-ghayrihi (sahih due to other factors) because its being sahih does not result from its own sanad. Rather, it only results from combining others with it. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 23; al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 64](https://app.turath.io/book/8681?page=55)) > **Note**: it fulfils all the conditions of sahih li-thaatihi, except that the precision of some narrators is less than that of the sahih. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 22) **Example:** the hadith of Muhammad ibn Amr, from Abu Salamah, from Abu Hurayrah, that the Messenger of Allah (ﷺ) said, "Were it not that I feared hardship for my ummah, I would have ordered them to use the siwak at each prayer." ([Jami al-Tirmidhi 22, ed. Shakir, 1/34](https://app.turath.io/book/1435?page=43)) Al-Tirmidhi said after narrating it: "The hadith of Abu Hurayrah is only sahih because it has been narrated through more than one route." ([Jami al-Tirmidhi 22, 1/34](https://app.turath.io/book/1435?page=43); *Min Atyab al-Minah fi Ilm al-Mustalah*, p. 23) Ibn al-Salah stated: > Muhammad ibn Amr ibn Alqamah is one of those well known for sidq (honesty) and siyaanah (virtue). However, he is not recognised as having itqaan (a precise memory). In fact, some scholars have declared him da'if due to his poor memory, while others declared him thiqah due to his honesty and excellence. (Ibn al-Salah, *Muqaddimah Ibn al-Salah*, ed. Itr, [p. 35](https://app.turath.io/book/22870?page=32)) This hadith is hasan, but when combined with the fact that it is narrated from other routes (reported by al-Bukhari and Muslim), this hadith rises to the level of sahih. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 23; Ibn al-Salah, *Muqaddimah Ibn al-Salah*, ed. Itr, [p. 35](https://app.turath.io/book/22870?page=32); [Sahih al-Bukhari 887, 2/4](https://app.turath.io/book/1681?page=1448); [Sahih Muslim 252, 1/220](https://app.turath.io/book/1727?page=535)) **Rank:** above hasan li-thaatihi, but below sahih li-thaatihi. (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 64](https://app.turath.io/book/8681?page=55)) :::pause - Why is it called sahih li-ghayrihi? Because its being sahih does not result from its own sanad. Rather, it only results from combining others with it. - Why was the hadith of Muhammad ibn Amr, on its own route, hasan and not sahih? Ibn al-Salah said he was well known for honesty and virtue, but he is not recognised as having itqaan (a precise memory). ::: --- ## Hasan li-ghayrihi **Definition:** also known as **khabar mutawaqqaf**, it is the da'if narration that has numerous paths of transmission (the same as it or better than it), which support each other. For example, the narration of the majhool al-haal. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 24) **Example:** it was related on the authority of Abu Sa'id Sa'd ibn Malik ibn Sinan al-Khudri (radiallahu anhu) that the Messenger of Allah (ﷺ) said: "**There should be neither harming nor reciprocating harm.**" (al-Nawawi, *Al-Arba'in al-Nawawiyyah*, no. 32, [p. 97](https://app.turath.io/book/12836?page=63)) Ibn Majah, al-Daraqutni and others related it with a connected isnad (musnad), and al-Hakim related it and said its isnad is sahih, but Malik related it in his *Muwatta* as of broken isnad, from Amr ibn Yahya, from his father, from the Prophet (ﷺ), dropping (the name of) Abu Sa'id. (al-Nawawi, *Al-Arba'in al-Nawawiyyah*, no. 32, [pp. 97–98](https://app.turath.io/book/12836?page=64); [Muwatta Malik, Kitab al-Aqdiyah 31, 2/745](https://app.turath.io/book/1699?page=2005); [Sunan al-Daraqutni 3079, 4/51](https://app.turath.io/book/9771?page=2958); [al-Hakim, *Al-Mustadrak ala al-Sahihayn* 2345, 2/66](https://app.turath.io/book/2266?page=2439)) This hadith has many routes, all with weakness and criticism in them, but they strengthen one another together. Hence Ibn al-Salah and al-Nawawi said it is hasan. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 24; Ibn Rajab, *Jami al-Ulum wal-Hikam*, ed. al-Arna'ut, [2/210](https://app.turath.io/book/4268?page=727)–[211](https://app.turath.io/book/4268?page=728); al-Nawawi, *Al-Arba'in al-Nawawiyyah*, no. 32, [p. 97](https://app.turath.io/book/12836?page=63)) **Ruling:** in asl, the khabar mutawaqqaf is da'if (in its ruling) if each of the paths of transmission were examined by themselves, but it can reach the level of hasan due to supporting chains that strengthen it, such that it reaches the rank of hasan. (*Min Atyab al-Minah fi Ilm al-Mustalah*, p. 24) **Rank:** lower than hasan li-thaatihi. (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 66](https://app.turath.io/book/8681?page=57)) **Point of benefit:** Ibn Hajar said: (Ibn Hajar, *An-Nukat ala Kitab Ibn al-Salah*, [1/401–402](https://app.turath.io/book/8316?page=375)) 1. The muhadditheen agreed that hasan li-thaatihi is proof in the religion. 2. They have ikhtilaaf (differed) over hasan li-ghayrihi being proof in the religion. **Conditions that can raise a weak hadith to hasan li-ghayrihi:** 1. The narrator is not muttaham bil-kadhib. (Ibn al-Salah, *Muqaddimah Ibn al-Salah*, ed. Itr, [p. 31](https://app.turath.io/book/22870?page=28); al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 66](https://app.turath.io/book/8681?page=57)) 2. It has two or more than two chains, without minute weakness (for example, a mastoor narrator). (al-Tahhan, *Taysir Mustalah al-Hadith*, [p. 66](https://app.turath.io/book/8681?page=57); Ibn Hajar, *Nuzhat al-Nazar fee Tawdih Nukhbat al-Fikar*, ed. Itr, [p. 105](https://app.turath.io/book/1565?page=101)) 3. Its supporting chain should be of its level or higher, not lower. (Ibn Hajar, *Nuzhat al-Nazar fee Tawdih Nukhbat al-Fikar*, ed. Itr, [p. 105](https://app.turath.io/book/1565?page=101)) 4. It should not oppose a narration with higher authenticity. (al-Bayhaqi, *Ma'rifat al-Sunan wal-Athar*, ed. Qal'aji, [1/402, no. 1086](https://app.turath.io/book/2863?page=363)) 5. The matn (text) of the supporting chains should not be different. (Ibn Hajar, *Al-Amali al-Mutlaqah*, [p. 244](https://app.turath.io/book/5702?page=241)) 6. The narrators should be from different places, narrating from different teachers. (Ibn Hajar, *Fath al-Bari*, [8/439](https://app.turath.io/book/1673?page=4786)) 7. It should not be about aqaaid (belief) or ahkaam (rulings). 8. There should not be more than one weakness in the chain. Now put the four kinds side by side. In the lift below, the tablet on the platform is the hadith, and each floor is a rank, from sahih li-thaatihi at the top down to da'if. Choose who its narrators are and whether it has other routes, and the platform goes to its floor. Or press a floor, and the lift shows what puts a hadith there. [[WIDGET:mh-grades]] :::pause - What is another name for hasan li-ghayrihi? Khabar mutawaqqaf. - Can a hadith that is weak because its narrator is muttaham bil-kadhib be raised to hasan li-ghayrihi? No. The first condition that can raise a weak hadith to hasan li-ghayrihi is that the narrator is not muttaham bil-kadhib. - According to Ibn Hajar, what did the muhadditheen agree on, and what did they differ over? They agreed that hasan li-thaatihi is proof in the religion, and they differed over hasan li-ghayrihi being proof in the religion. ::: --- ## Check what you have learned Eight questions, taken only from what you just read. Every answer comes with the line that explains it. [[WIDGET:mh-quiz-4]] --- ## Conclusion We opened the maqbool. Based on its level of authenticity it is sahih or hasan, and each is li-thaatihi or li-ghayrihi. Sahih li-thaatihi has five conditions: a connected sanad, 'adaalah, taamm ad-dabt, no shuthooth and no 'illah. Hasan li-thaatihi has all five, at a lesser degree of dabt. A hasan li-thaatihi narration reported through another similar or stronger route is sahih li-ghayrihi, and a da'if narration with numerous paths that support each other, weak not because of fisq or kadhib, is hasan li-ghayrihi. One thing to keep: a number of narrators is not among the five conditions. InshaAllah, in the next part we look at ziyadat ath-thiqah, and at what al-Tirmidhi means when he says "hasan sahih". --- ## Sources This lesson follows the course book. Each quotation and report is cited where it appears, and the original works it was checked against are listed here. - *Min Atyab al-Minah fi Ilm al-Mustalah*, Shaykh Abdul Muhsin Al-Abbad and Shaykh Abdul Kareem al-Murad, pp. 15 and 18–24 (the printed course book). - Mahmud al-Tahhan, *Taysir Mustalah al-Hadith*, [pp. 44–47](https://app.turath.io/book/8681?page=35), [p. 58](https://app.turath.io/book/8681?page=49), [p. 64](https://app.turath.io/book/8681?page=55) and [p. 66](https://app.turath.io/book/8681?page=57). - Sahih al-Bukhari, al-Sultaniyyah edition: [52 (1/20)](https://app.turath.io/book/1681?page=100), [765 (1/153)](https://app.turath.io/book/1681?page=1254), [887 (2/4)](https://app.turath.io/book/1681?page=1448). - Sahih Muslim, edited by Muhammad Fuad Abdul Baqi: [252 (1/220)](https://app.turath.io/book/1727?page=535). - Jami al-Tirmidhi, edited by Ahmad Shakir: [22 (1/34)](https://app.turath.io/book/1435?page=43). - *Muwatta Malik*, the narration of Yahya, edited by Muhammad Fuad Abdul Baqi, [2/745](https://app.turath.io/book/1699?page=2005). - *Sunan al-Daraqutni*, edited by Shu'ayb al-Arna'ut and others, [3079 (4/51)](https://app.turath.io/book/9771?page=2958). - al-Hakim, *Al-Mustadrak ala al-Sahihayn*, Dar al-Kutub al-Ilmiyyah, [2345 (2/66)](https://app.turath.io/book/2266?page=2439). - al-Nawawi, *Al-Arba'in al-Nawawiyyah*, no. 32, [pp. 97–98](https://app.turath.io/book/12836?page=63). - Ibn al-Salah, *Muqaddimah Ibn al-Salah* (*Ma'rifat Anwa Ulum al-Hadith*), edited by Nur al-Din Itr, [p. 16](https://app.turath.io/book/22870?page=13), [p. 31](https://app.turath.io/book/22870?page=28), [p. 35](https://app.turath.io/book/22870?page=32) and [p. 128](https://app.turath.io/book/22870?page=125). - al-Bayhaqi, *Ma'rifat al-Sunan wal-Athar*, edited by Abd al-Mu'ti Qal'aji, [1/402](https://app.turath.io/book/2863?page=363). - al-Dhahabi, *Mizan al-I'tidal fi Naqd al-Rijal*, [1/5–6](https://app.turath.io/book/1692?page=5). - al-Dhahabi, *Al-Muqizah fi Ilm Mustalah al-Hadith*, edited by Abd al-Fattah Abu Ghuddah, [p. 32](https://app.turath.io/book/8195?page=11). - Ibn Rajab, *Jami al-Ulum wal-Hikam*, edited by Shu'ayb al-Arna'ut, [2/210–211](https://app.turath.io/book/4268?page=727). - Ibn Hajar, *Nuzhat al-Nazar fee Tawdih Nukhbat al-Fikar*, edited by Nur al-Din Itr, [p. 105](https://app.turath.io/book/1565?page=101). - Ibn Hajar, *An-Nukat ala Kitab Ibn al-Salah*, [1/401–402](https://app.turath.io/book/8316?page=375). - Ibn Hajar, *Fath al-Bari bi-Sharh Sahih al-Bukhari*, al-Salafiyyah edition, [1/126](https://app.turath.io/book/1673?page=612) and [8/439](https://app.turath.io/book/1673?page=4786). - Ibn Hajar, *Tahdhib al-Tahdhib*, Indian edition, [1/94](https://app.turath.io/book/3310?page=94). - Ibn Hajar, *Taqrib al-Tahdhib*, edited by Muhammad Awwamah, [p. 516](https://app.turath.io/book/8609?page=442) and [p. 559](https://app.turath.io/book/8609?page=485). - Ibn Hajar, *Al-Amali al-Mutlaqah*, [p. 244](https://app.turath.io/book/5702?page=241). - Khalid ibn Mansur al-Duraysh, *Al-Uyub al-Manhajiyyah fi Kitabat al-Mustashriq Schacht al-Muta'alliqah bis-Sunnah an-Nabawiyyah*, [pp. 42–43](https://app.turath.io/book/8520?page=37).