Author: Abu Raef
The Role of Muslims in the Formation and Development of Sciences (Part 49)
The Science of the Fundamentals of Hadith
The Science of Al-Jarḥ wa al-Taʿdīl (Validation and Discrediting of Narrators)
It is evident and clear that there is no path to knowing the sayings and reports of the Noble Prophet (PBUH) except through their transmitters and narrators. Therefore, being aware of the conditions of these narrators, tracing their life paths, understanding their intentions and motivations, recognizing their ranks and generations, and distinguishing between trustworthy and weak narrators is the most crucial means of identifying authentic from unauthentic narrations.
This is the subject of the science of al-Jarḥ wa al-Taʿdīl, also known as ʿIlm al-Rijāl (The Science of Narrators) or The Science of Evaluating Narrators, a discipline unparalleled among all other nations. This science was founded on precise rules and criteria for accepting or rejecting narrators. It constitutes half of the science of Hadith and serves as the criterion for assessing narrators and judging them. It is the protector of the Prophetic tradition from distortions and fabrications.
Hadith scholars developed a particular scientific methodology to protect the Prophet’s (PBUH) sayings from distortion, fabrication, and lies that could be driven by political, sectarian, intellectual, religious, or even personal motivations such as seeking attention or flattering rulers. This methodology became known as al-Jarḥ wa al-Taʿdīl, focusing on the chain of transmission (isnād) of Hadith, since the isnād is the path to the content of the narration, and the truth or falsehood of the content depends on the reliability of the transmitter. Without the isnād, anyone could claim anything, and in the absence of scrutiny, the light of Islam would be extinguished, leaving room for heretics and atheists to fabricate narrations at will.[1]
In terminology:
•Jarḥ (discrediting) refers to attributing a flaw to a narrator that leads to the rejection of his narration.
•Taʿdīl (validation) refers to attributing a quality to a narrator that leads to the acceptance of his narration.
Thus, ʿIlm al-Jarḥ wa al-Taʿdīl is the science in which scholars discuss the validation or discrediting of narrators using specific terms and levels of evaluation. Its legitimacy stems from the aim of preserving the Sharia, clarifying the condition of narrators, and serving as religious advice—not for character assassination. [2]
The scholars’ motivation was not based on personal desires or biases. They showed no favoritism, even toward their closest relatives. Some even discredited their own fathers or sons. For example, when Imam ʿAlī ibn al-Madīnī was asked about his father, he replied, “Ask someone else.” When pressed for an answer, he lowered his head and said, “This is religion—my father is weak.” Similarly, some scholars discredited their sons or brothers.
Zayd ibn Abī Unaysah, a master Hadith memorizer and transmitter, once said: “Do not narrate from my brother Yahya.”
Therefore, specific conditions must be met by the one who discredits or validates narrators, including:
1.He must be knowledgeable, pious, cautious, and truthful;
2.He must be familiar with the reasons and causes for validation or discrediting;
3.He must know the structure of the Arabic language to avoid misusing words or misjudging a narrator unjustly.[3]
In addition, Hadith scholars developed specific terminologies to describe narrators and categorize narrations in terms of acceptability or rejection. These terms include:
First: Terms of Validation (Taʿdīl)
1.Phrases indicating strong validation, such as those using the superlative form “afʿal” which implies superiority:
• “Awthaq al-nās” (the most trustworthy of people)
• “Athbat al-nās” (the most precise of narrators)
• “Ilayhi al-muntahā fī al-tathabbut” (he is the ultimate in precision)
2.Repeated validation, either literally, like:
• “Thiqah thiqah” (trustworthy, trustworthy)
Or semantically, like:
• “Thiqah ḥāfiẓ” (trustworthy and a memorizer),
• “Thabt ḥujjah” (firm and authoritative),
• “Thiqah mutqin” (trustworthy and accurate)
3. Single-word validation, like:
• “Thiqah” (trustworthy),
• “Thabt” (firm),
• “Imām” (leader),
• “Ḥujjah” (authority),
•Or similar terms like “ʿAdl ḥāfiẓ” (just and memorizer), “ʿAdl ḍābiṭ” (just and precise)
4.Less explicit praise, like:
•“Lā ba’sa bihi” (there is no harm in him),
•“Laysa bihi ba’s” (he is not bad) — except with Imam Ibn Maʿīn,
•“Ṣadūq” (very honest),
•“Khiyār” (virtuous)
Ibn Maʿīn said: “If I say ‘laysa bihi ba’s’ (he is not bad), I mean he is trustworthy.”
5.Phrases of hopeful praise, like:
•“Maḥallahu al-ṣidq” (his station is of truthfulness),
•“Ilā al-ṣidq mā huwa” (he is close to being truthful),
•“Shaykh” (learned elder),
•“Muqārib al-ḥadīth” (his Hadith is close to being sound),
•“Ṣadūq lahu awhām” (truthful but makes mistakes),
•“Ṣadūq yaham” (truthful but errs),
•“Ṣadūq in shā’ Allāh” (truthful, God willing),
•“Arjū annahu lā ba’sa bihi” (I hope there is no harm in him),
•“Mā aʿlamu bihi ba’sā” (I do not know of any harm in him),
•“Ṣuwailiḥ” (not prominent, but acceptable),
•“Ṣāliḥ al-ḥadīth” (his narration is acceptable)
Judgement regarding these levels:
•If a narrator belongs to the first three levels, his Hadith is ṣaḥīḥ (authentic)—although some may be more authentic than others.
•If he is in the fourth level, his Hadith is ḥasan (good).
•If he is in the fifth level, his Hadith is not independently reliable but may be used for supporting evidence (iʿtibār)—if others agree with him, it is accepted; otherwise, it is rejected.[4]
Second: Terms of Discredit (Jarḥ)
1.Extreme discredit, such as:
•“Akdhab al-nās” (the most deceitful person),
•“The ultimate in lying,”
•“A pillar of falsehood”
2.Terms like:
•“Waḍḍāʿ” (fabricator),
•“Kadhdhāb” (extremely dishonest),
•“He fabricates Hadith,”
•“He manufactures Hadith,”
•According to al-Shāfiʿī: “Lā shay’” (nothing of value)
3.Serious accusations, like:
•“Accused of lying,”
•“Accused of fabrication,”
•“He steals Hadith,”
•“Sāqiṭ” (worthless),
•“Hālik” (ruined),
•“His Hadith is invalid,”
•“His narration is abandoned,”
•“He has been forsaken,”
•“He is questionable,”
•“They remained silent about him” (only with al-Bukhārī),
•“He is not trustworthy”
4.Moderate discredit, such as:
•“His narration is rejected,”
•“He is very weak,”
•“He has no value,”
•“Fāsid” (corrupt),
•“It is not permissible to narrate from him,”
•“He is nothing,”
•Or, with scholars other than al-Shāfiʿī: “He is of no value,”
•“Munkar al-ḥadīth” (narrates objectionable Hadith)—used by al-Bukhārī
5.Mild discredit, such as:
•“Ḍaʿīf” (weak),
•“He has been weakened,”
•“Munkar al-ḥadīth” (with others besides al-Bukhārī),
•“His Hadith is inconsistent,”
•“Not reliable,”
•“Wāhī” (extremely weak)
6.Ambiguous criticism, such as:
•“There is something about him,”
•“He has some weakness,”
•“He is not as he should be,”
•“Not strong,”
•“Not a ḥujjah (authority),”
•“Not firm,”
•“Has poor memory,”
•“Soft,”
•“You recognize and deny him,”
•“Not a ḥāfiẓ (memorizer)”
Judgement regarding these levels:
•The first four levels are not acceptable—neither usable for citation nor for supporting evidence.
•The first and second levels indicate fabricated Hadiths.
•The third level indicates abandoned narrations.
•The fourth level indicates very weak narrations.
•The fifth and sixth levels may be used for supporting evidence. If multiple chains corroborate the report, it may rise to the level of ḥasan.[5]
In this context, scholars recorded their evaluations of narrators in books of al-Jarḥ wa al-Taʿdīl. For example, weak narrators were listed in books titled al-Ḍuʿafāʾ, such as:
•al-Ḍuʿafāʾ al-Kabīr and al-Ḍuʿafāʾ al-Ṣaghīr by Imam al-Bukhārī
•al-Ḍuʿafāʾ wa al-Matrūkīn by Imam al-Nasāʾī
Trustworthy narrators were recorded in books titled al-Thiqāt, such as:
•al-Thiqāt by Imam Ibn Ḥibbān
Some books included both trustworthy and weak narrators, such as:
•al-Ṭabaqāt al-Kubrā by Imam Ibn Saʿd
•al-Takmīl fī Maʿrifat al-Thiqāt wa al-Ḍuʿafāʾ wa al-Majhūlīn by Imam al-Ḥāfiẓ Ibn Kathīr
All of these efforts demonstrate how far Muslim scholars went in preserving the traditions of the Prophet (PBUH), sparing no effort in verifying their authenticity. They innovated and established this science in such a way that it became a distinctive feature of the Islamic nation, with no parallel in the history of humanity, ancient or modern.
Therefore, the Six Authentic Books of Hadith, particularly Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, are among the most reliable books ever known in history. [6]
References:
Previous Part
[1] What Have Muslims Contributed to the World? p. 378, quoted from Islamic Civilization by Muhammad Dhayfullah al-Bataynah, p. 322.
[2] Al-‘Awni, al-Sharif Hatim ibn Arif. Summary of the Foundations of the Science of Jarh and Ta’dil, p. 6, Dar ‘Alam al-Fawa’id, Makkah al-Mukarramah, Saudi Arabia.
[3] Ibid., p. 27.
[4] Taysir al-Mustalah al-Hadith, p. 189.
[5] Ibid., p. 192.
[6] Taysir al-Mustalah al-Hadith, p. 188.
