The Aqsaam (Categories or divisions) of the Sunnah in respect to its Sihhah (validity and soundness) and its Da’f (weakness)
he Sunnah is divided in respect to As-Sihhah (soundness) and Ad Da’f (weakness) into three categories:
Saheeh, Hasan and Da’eef.
1 - Al-Hadeeth As-Saheeh (Sound):
This is the Hadeeth in which its Isnaad (chain) connects the transmission of the ‘Adl Ad-Daabit from the ‘Adl Ad-Daabit until its end and is not Shaadh or Mu’allal.
Al-‘Adl (the just): As-Sudooq At-Taqi (The honest person who fears Allah and obeys Him).
Ad-Daabit (the precise): Known for his astuteness and not being careless or inattentive.
Until its end: The Sanad (chain) connects to the Messenger (saw).
Not Shaadh (irregular) or without Shudhoodh (irregularity): That it does not go against the Thiqqah (a trustworthy narrator) stronger than it.
Mu’allal (defective) or without an ‘Illah (defect): That it is free of defects like the interruption of the chain.
The highest level of the Saheeh Hadeeth is that which Al-Bukhaari and Muslim have agreed upon its Sihhah (soundness) and Riwaayah (report). This is what is indicated to by the statement: ‘Saheeh Mutaffaq ‘Alaihi’ (Agreed upon). The utilisation of the Saheeh Hadeeth as an evidence or proof for the Ahkaam is considered to be from the strongest forms of Ihtijaaj (evidential usage of proof to derive Ahkaam).
2 - Al-Hadeeth Al-Hasan:
“It is the Hadeeth whose point of origin is known and its transmitters (Rijaal) have become famous or well known”. It has been accepted by the majority of the ‘Ulamaa and utilised by the majority of the Fuqahaa. It is the Hadeeth in which none in the Isnaad (chain) has been accused of lying and it is called Hasan due to the Husn Azh Zhann in respect to its Riwaayah (narration) despite not reaching the level of the transmitters of the Saheeh Hadeeth.
The ‘Ulamaa have provided the following definition for this category of Hadeeth: The Hasan Hadeeth is that which its Sanad (chain) has connected through the transmission of the ‘Adl, Khafeef Ad-Dabt (lesser precision) until its end without Shudhoodh (irregularity) or ‘Illah (defect).
The difference therefore between the Saheeh Hadeeth and the Hasan Hadeeth is the existence of a lesser or lighter level of precision from the transmitter. Aside from that they resemble each other.
3 – Al-Hadeeth Ad-Da’eef (weak Hadeeth):
The Da’eef (weak) Hadeeth is that in which the attributes of the Saheeh and Hasan are not met or do not come together.
There are three opinions in respect to using it as evidence (Ihtijaaj):
1 – It is not used as evidence at all and this is the opinion of the Kibaar (major) Ulamaa like Al-Bukhaari. It is the most correct of the opinions.
2 – It is used as evidence in respect to the merits of Akhlaaq (morals) and traits (characteristics).
3 – It is used as evidence if the (requirements of the) Ahkaam Ash Shar’iyah are not fulfilled or met by the Qur’aan or the (Saheeh) Sunnah. The last two opinions are both weak because there is no Daleel Shar’iy that supports the adoption of either of them.
The Da’eef Hadeeth is of different types including the Shaadh (irregular or contradictory), the Mu’allal (defective), the Munqati’ (interrupted) and the Mawdoo’ (fabricated) amongst others.
Al-Hadeeth Al-Mursal: ‘Mursal At-Taabi’iy’
This is the Hadeeth that the Taabi’iy (generation after the Sahaabah) raised to the Messenger of Allah (saw) in regards to a Qawl, Fi’l or Taqreer, whether the Taabi’iy was major or minor (i.e. well known or not as well known). It has been called ‘Mursal At-Taabi’iy’ and it is the Hadeeth in which the Sahaabiy is not mentioned (in the chain).
They (the Ulamaa) have considered it to be from the kinds of Da’eef (weak) Hadeeth.
The Hukm of the Mursal At-Taabi’iy: ‘That which the Sahaabiy was not mentioned in the chain’.
A – It is not allowed to use it as evidence at all.
B – It is permissible to use it as evidence.
C – It is used as evidence with Shuroot (conditions) and that is that it does not contradict or go against a Hadeeth that is Musnad (i.e. complete top to bottom) within its subject area.
The most correct of these opinions is the last one because the absence of the mention of the Sahaabiy from the Sanad (chain) of the Hadeeth does not make it Da’eef and invalid to be used as evidence. That is because the Sahaabah (rah) are not in need of evaluation of their trustworthiness (Ta’deel) as Allah Ta’Aalaa has praised and commended them and the Messenger of Allah (saw) did likewise.
As such the Mursal At-Taabi’iy is used as evidence as long as it is not contradictory to or in opposition to a Hadeeth that is stronger than it.
The most well-known Mursal Hadeeth include:
- The Mursal of Sa’eed Ibn ul-Musayyib from the people of Al Madinah.
- The Mursal of ‘Ataa Bin Abi Rabaah from the people of Makkah.
- The Mursal of Al-Hasan Bin Abi l-Hasan Al-Basriy from the people of Basrah.