...kuma mai dābit (wanda yake daidai) a cikin abin da yake ruwaitawa. Dangane da ʿādil kuwa, shi ne Musulmi, balagagge, mai hankali, wanda ya tsira daga abubuwan da ke haifar da fisq (zunubi mai girma) da kuma shakku game da taƙawarsa. Dangane da dābit kuwa, shi ne wanda ya san abin da yake yi kuma ba ya mantuwa; mai haddace ruwayarsa idan yana ruwaitawa daga zuciya, kuma mai daidaito a rubutunsa idan yana ruwaitawa daga littafi, kuma masani game da ma'anar abin da yake isarwa da kuma abin da zai canza ma'nar da aka nufa idan yana ruwaitawa ta ma'ana.

and dābit (accurate) in that which he narrates. As for the ‘adil, it is the Muslim, mature, sane person who is free from the causes of fisq (transgression) and doubt in his piety. As for the dābit, he is the one who is aware and not forgetful; a memoriser of his narration if he narrates from memory, and accurate in his transcription if he narrates from a book, and knowledgeable of the meaning of what he transmits and of what will change the intended meaning if he narrates by meaning.

Adālah (amincin mai ruwaya) yana tabbata ne ta hanyar sanin mutum da kyawawan halaye da yabon da aka yi masa. Duk wanda ya shahara da amincinsa a tsakanin masu isnadi da makamantansu daga cikin malamai, kuma aka yaba da amincinsa da gaskiyarsa har ya bazu, to wannan ya wadatar da shi, ba ya bukatar wata hujja ta shaida a kan adālah dinsa. Haka kuma adālah na mai ruwaya yana tabbata ta hanyar tabbatarwar (ta’dīl) da malamai Imamai suka yi masa, ko ta hanyar wani daga cikinsu, idan amincinsa da amincewar malamai a kansa ba su shahara ba.

The adālah (trustworthiness) of a narrator is established by his becoming known with good and the praise given to him; so whoever becomes well known for his trustworthiness amongst the people of transmission and their like from the people of knowledge and praise for his reliability and trustworthiness become widely known, this suffices him from needing any testimonial proof of his adālah (trustworthiness). The adālah of a transmitter is established likewise by the attestation (ta’dīl) of the imams or by one of them if his trustworthiness and scholarly approval of him is not well known.

Ana sanin amincin mai ruwaya (dabt) ta hanyar kwatanta riwayoyinsa da na amintattun masu ruwaya (thiqāt), waɗanda aka san su da daidaito da kaifin hankali. Idan aka sami riwayoyinsa sun yi daidai da nasu, ko da a ma'ana kawai, ko kuma sun yi daidai da su a mafi yawan lokuta, bambance-bambance kuma kaɗan ne, to an tabbatar da amincinsa.

A transmitter’s accuracy (dabt) is known by comparing his narrations with that of the reliable (thiqāt) narrators who are known for their accuracy and precision. If his narrations are found to be in accord with their narration even if (only) in meaning or they are in accordance in the majority of cases and divergences are rare then his accuracy is established.

تُقبل تزكية الراوي وتعديله، سواء ذُكر سببها أو لم يُذكر، بخلاف الجرح. ولاختلاف الناس في أسباب الفسق، لا يُقبل الجرح إلا إذا بُيِّن سببه وأُوضح. فقد يرى الجارح أن أمرًا ما فسق، فيحكم على الراوي بالضعف، والأمر في الحقيقة ليس كذلك، أو ليس كذلك عند غيره؛ أي أن الإنسان قد يعتبر شيئًا جرحًا بناءً على ما يظنه جرحًا، وهو في الحقيقة ليس بجرح معتبر. ولهذا جُعل بيان سبب الجرح شرطًا، ليُنظر هل هو جرح معتبر أم لا. ويثبت الجرح بقول واحد؛ ولا يُشترط فيه عدد. ويكفي الواحد في التعديل والتجريح لعدالة الراوي، لأن ذلك إخبار، والواحد يكفي في الإخبار. وكذلك في قبول الرواية، بل يكفي الواحد، ولا يُشترط العدد في جرح عدالة الراوي أو تعديلها. وإذا اجتمع في شخص واحد جرحٌ بُيِّن سببه وتعديل، قُدِّم الجرح، ولو عدَّل الراوي كثيرون؛ لأن المعدِّل يخبر عن الظاهر من حال الراوي، أما الجارح فيخبر عن الخفي المستور عن المعدِّل. وأما كثرة المزكين فلا قيمة لها في ذلك، لأنها ليست علة قبول الرواية، وإنما العلة هي المعرفة بحال الراوي أو عدم المعرفة. Fuqahā sun takaita wannan ga lokacin da mu’addil (mai tabbatar da adalci) bai ce ba: “Na san dalilin da jārih (mai suka) ya ambata amma tun daga nan ya tuba kuma yanayinsa ya inganta.” Idan jārih ya ambaci takamaimin dalilin ɓata shaida, mu’addil zai iya soke shi idan ya san wani abu da ke nuna tabbas cewa an soke wannan dalilin.

Attestation (ta’dīl) of a transmitter's reliability is accepted, whether the reasoning is mentioned or not; contrary to the invalidation (jarh). Due to the divergent views of people as to the causes of mafsaqah (transgression), it (jarh) is not accepted except when the reason has been explained and clarified. The one who invalidates (jārih) a transmitter may believe something to be a transgression so he judges the transmitter as weak but in reality it may not be so, or it might not be so according to others; that is, one may consider something as an invalidation based on what he believes to be an invalidation which in reality is not a (legitimate) invalidation. That is why explanation of the reason for invalidation has been made a condition so that one can look into whether it is a (legitimate) invalidation or not. The invalidation can be established by one person; there is no stipulation on the number. One person is sufficient in attesting (ta’dīl) and invalidating (tajrīh) a transmitter's adalāh because it constitutes the informing of a report for which one person is sufficient. Similarly, in the accepting of a report – rather one person is sufficient - the number is not stipulated in invalidating or attesting a transmitter’s adalāh. When there combines in one person an invalidation (jarh), the reason for which is clarified, and an attestation, then the invalidation (jarh) is given precedence, even if there are many people attesting to (the transmitter’s) adalāh because the one who attests (mu'addil) a transmitter’s reliability informs of what is apparent of the transmitter’s condition but the one who invalidates (jārih) informs of what is hidden and concealed from the one who validates. As for the number of those validating being greater that is of no value for that is not the reason (‘illah) for accepting the report. Rather, the reason is familiarity (itlā’) (with a transmitter’s condition) or the lack of familiarity. The fuqahā restricted this to when the attestator (mu’addil) does not say: ‘I know the reason mentioned by the jārih but he has since repented and his condition has improved’. When the jārih mentions a specific reason for invalidation, the mu'addil can nullify it if he knows anything that indicates definitely that the reason has been nullified.

Al-jarḥ (ilzāmin ga mai ruwaya) na iya faruwa saboda abubuwa goma. Biyar daga cikinsu suna da alaƙa da 'adāla (amincin addini da ɗabi'a), biyar kuma suna da alaƙa da daidaito (ḍabṭ). Biyar ɗin da suka shafi 'adāla su ne: ƙarya (kidhb), zargi da kowane irin aibi (na ɗabi'a), bayyana fisq (fasiƙanci), jahilci (jahālah) da bidi'a (bid'ah). Biyar ɗin da suka shafi daidaito (ḍabṭ) kuwa su ne: manyan kurakurai, sakaci mai tsanani, ruɗi (wahm), sabawa ga rahotannin amintattun mai ruwaya, da raunin riƙon abin da aka ji (rashin ƙwaƙwalwa mai kyau).

Disparagement (of a transmitter) can take place due to ten things. Five of them relate to 'adālah and five relate to accuracy (dabt). As for the five that relate to the 'adālah they are: mendacity (kidhb), accusation (of any impropriety), manifestation of fisq, ignorance (jahālah) and innovation (bid'ah). As for the five which relate to accuracy (dabt) they are: serious errors, flagrant negligence, delusion (wahm), contradicting reports of reliable transmitters, and bad retentive ability.

Game da mai ruwaitowa wanda halinsa ba a sani ba (majhūl al-hāl), akwai nau'o'i:

As for the transmitter whose condition is not known (majhūl al-hāl), there are categories:

1. Majhūl al-‘adālata dhāhiran wa bātinā: mai ruwaya wanda ba a san adalcinsa ta zahiri da ta ɓoye ba; ba a karɓar ruwayarsa.

1. Majhūl al-‘adālata dhāhiran wa bātinā: a transmitter whose apparent and hidden adālah is not known; his narration is not accepted.

2. Mastūr: mai ruwaitowa wanda sharuɗɗan ɓoyayyensa ba a sani ba, amma yana da ɗabi'a mai kyau a fili; shi mai ruwaitowa ne wanda tarihinsa ba shi da aibi (mastūr). Ana amfani da ruwayar wannan mai ruwaitowa.

2. Mastūr: a transmitter whose hidden condition is not known but he is upright on the apparent; He is a narrator with a blameless record (mastur). This transmitter's narration is used.

3. Majhūl al-‘ayn: wanda ba a san shi ba daga wajen malaman hadísi, kuma hadísinsa ba a san shi ba face ta hanyar mai ruwaito guda ɗaya.

3. Majhūl al-‘ayn: a transmitter who is not known to the ulamā’, and whose hadīth is known only through one narrator.

Ana cire ɓoyayyen suna na mai ruwaito hadisi ta hanyar sanin malamai da shi, ko ta hanyar ruwayar masu ba da shaida ta adalci (mu'addalīn) game da shi. Ruwaya guda ɗaya ko shaida guda ɗaya ta isa. Al-Bukhārī ya ruwaito daga al-Walīd ibn Abd al-Rahmān al-Jārūdī, alhali babu wanda ya ruwaito daga gare shi sai ɗansa al-Mundhir ibn al-Walīd. Haka kuma, Muslim ya ruwaito daga Jābir ibn Ismā'īl al-Hadramī, alhali kuma Abdullah ibn Wahb shi kaɗai ne ya ruwaito daga gare shi. Don haka an cire ɓoyayyen sunan dukansu ta hanyar ruwaya guda ɗaya.

Anonymity of the transmitter is removed by his acquaintance of the ulamā’ or by the narration of the attestators (mu’addalīn) about him. One narration or one attestation (tadeel) is enough. Al Bukhāri narrated from al-Walīd ibn Abd al-Rahmān al-Jārūdī while none except his son al Mundhir ibn al-Walīd narrated from him. Similarly, Muslim narrated from Jābir ibn Ismā’īl al Hadramī while only Abdullah ibn Wahb narrated from him. Thus the anonymity of both was lifted by a lone narration.