Daif Hadiths, Their Types and Reasons For Denying Them

Why A Hadith Would Be Weak

1. Break in the chain (inqita‘) – One or more narrators are missing.
2. Weak narrators (ta‘n fi al-rawi) – A narrator is unreliable due to bad memory or dishonesty.

Types of Weak Hadith

• Da‘if (Weak) – Generally unreliable.
• Da‘if Jiddan (Very Weak) – Has more serious flaws.
• Wahi (Extremely Weak) – Even worse.
• Munkar (Rejected) – Contradicts strong narrations.
• Mawdu‘ (Fabricated) – Completely false and falsely attributed to the Prophet ﷺ.

Examples of Weak Chains

Scholars have listed some of the weakest chains of transmission. For example:

• The weakest chain for Abu Bakr: Sadaqah ibn Musa → Farqad al-Sabkhi → Murrah al-Tayyib → Abu Bakr.
• The weakest chain for Ibn ‘Abbas: Muhammad ibn Marwan → al-Kalbi → Abu Salih → Ibn ‘Abbas.

Example of a Weak Hadith

• Imam At Tirmidhi narrated: “Whoever has intercourse with a menstruating woman or goes to a fortune-teller has disbelieved…”
• Imam Al Bukhari said it is weak because one of its narrators (Hakim al-Athram) was unreliable.

Ruling on Using Weak Hadith

• Scholars allow narrating weak hadith for virtues and good deeds but not for beliefs or legal rulings.
• If narrated, one should say: “It is reported that the Prophet ﷺ said,” instead of directly attributing it to him.

Conditions for Acting on Weak Hadith

1. It should not be very weak.
2. It should be supported by a general principle in Islam.
3. One should not firmly believe it is authentic, but act on it as extra precaution.

Types of Broken Chains

1. Mu‘allaq (Hanging) – Missing narrators at the start.
2. Mursal (Sent) – A Tabi‘i narrates from the Prophet ﷺ without mentioning a Companion.
3. Mu‘dal (Severely Broken) – Two or more consecutive missing narrators.
4. Munqati‘ (Disconnected) – A narrator is missing anywhere in the chain.

Mursal Hadith (Narrated by a Tabi‘i)

• Some scholars reject them because of the missing narrator.
• Abu Hanifah, Malik, and Ahmad accept them.
• Al-Shafi‘i accepts them only if supported by other evidence.

Tadlīs (Concealing a Weak Chain)

Some narrators would hide a weak link to make a hadith appear strong. Types include:

1. Tadlīs al-Isnād – Omitting a weak narrator.
2. Tadlīs al-Shuyukh – Changing a teacher’s name to disguise them.
3. Tadlīs al-Taswiyah – Removing a weak narrator between two reliable ones.

Ruling on Tadlīs

• Scholars criticised it.
• Hadith from a known mudallis is only accepted if he explicitly says “I heard” (sami‘tu).

Weak hadiths can be used for virtues but not for beliefs or legal rulings.

Scholars have documented weak hadith in books to ensure the authenticity of Islam’s teachings.

A mardud (rejected) report is one where the truthfulness of the transmitter is not considered more likely. This occurs due to the absence of one or more of the conditions required for an acceptable hadith, as discussed in the section on sahih hadith.

Scholars have classified mardud hadith into many categories, with some listing over forty types. Many of these categories have specific names, while others are grouped under the general term da‘if (weak).

The reasons for rejecting a hadith generally fall under two main causes:

1. A break in the chain of transmission (inqita‘ fi al-isnad).
2. Criticism of a narrator (ta‘n fi al-rawi).

These two causes include multiple subcategories, which will be detailed in three discussions, starting with da‘if hadith, as this is the broadest category of rejected hadith.

Weak Hadith (Da‘if)

• Linguistically: Da‘if is the opposite of qawi (strong). Weakness (da‘f) can be either physical or conceptual, and in this case, it refers to conceptual weakness.
• Technically: A hadith that does not meet the conditions of hasan due to missing one or more of its requirements.

Al-Bayquni summarised this in his poem: “Whatever falls short of the level of hasan, it is weak, and weak has many types.”

Degrees of Weakness

Weak hadiths vary in their level of weakness. Some are mildly weak, while others are severely weak, such as:

• Da‘if (weak)
• Da‘if jiddan (very weak)
• Wahi (extremely weak)
• Munkar (rejected)
• The worst type is mawdu‘ (fabricated).(Reference: ‘Ulum al-Hadith, section on fabricated hadith, p. 89.)

The Weakest Chains of Transmission

Just as scholars have identified the strongest chains (asahh al-asaneed), they have also identified the weakest chains (awha al-asaneed). Al-Hakim al-Nisaburi compiled a list of some of the weakest chains, categorised by the Companions or regional narrators. Below are some examples from his work and other sources:

The weakest chain for Abu Bakr As-Siddiq:

• Sadaqah ibn Musa al-Daqiqi → Farqad al-Sabkhi → Murrah al-Tayyib → Abu Bakr.
  (Reference: Ma‘rifat ‘Ulum al-Hadith, pp. 71-72.)

The weakest chain among the Syrian narrators:

• Muhammad ibn Qays al-Maslub → ‘Ubaydullah ibn Dhahr → ‘Ali ibn Yazid → al-Qasim → Abu Umamah.

The weakest chain for Ibn ‘Abbas:

• Muhammad ibn Marwan al-Sudi al-Saghir → al-Kalbi → Abu Salih → Ibn ‘Abbas.
• Ibn Hajar commented on this chain: “This is the chain of lies, not the chain of gold.”
  (Reference: Tadrib al-Rawi, vol. 1, p. 181.)

Example of a Weak Hadith

Al-Tirmidhi recorded a hadith: “Whoever has intercourse with a menstruating woman, engages in anal intercourse, or consults a fortune-teller has disbelieved in what was revealed to Muhammad.”

He then commented: “We do not know this hadith except from the narration of Hakim al-Athram from Abu Tamimah al-Hujaymi from Abu Hurayrah.”

Then he stated: “Muhammad (al-Bukhari) considered this hadith weak due to its chain.”

(Reference: Jami‘ al-Tirmidhi with its commentary, vol. 1, pp. 419-420.)

The reason for its weakness is that it includes Hakim al-Athram, who was criticised by hadith scholars. Ibn Hajar, in Taqrib al-Tahdhib, described him as “having some weakness.”

Ruling on Narrating Weak Hadith

Hadith scholars and others allow the narration of weak hadith and the leniency in their chains without explicitly stating their weakness, except in the case of mawdu‘ (fabricated) hadith, which must always be identified as such. However, this leniency is permitted only under the following conditions:

1. The hadith must not relate to matters of creed or the attributes of Allah.
2. The hadith must not be used to establish legal rulings concerning halal and haram.

Weak hadith may be narrated in contexts such as exhortations (targhib wa tarhib), stories, and general reminders. Scholars like Sufyan al-Thawri, ‘Abd al-Rahman ibn Mahdi, and Ahmad ibn Hanbal were known for leniency in this regard.

If a weak hadith is narrated without its chain, one should avoid saying, “The Prophet ﷺ said,” and instead use phrases like, “It is reported from the Prophet ﷺ,” or “It has reached us that the Prophet ﷺ said,” to avoid falsely attributing it directly to him. (Reference: ‘Ulum al-Hadith, p. 99, and al-Kifayah, pp. 133-134, under “The Strictness in Hadiths of Legal Rulings and Leniency in Virtues.”)

Ruling on Acting Upon Weak Hadith

Scholars have differed on whether weak hadith can be acted upon. The majority agree that they can be used for virtuous deeds (fadail al-a‘mal) under three conditions, as clarified by Ibn Hajar:

1. The weakness must not be severe.
2. The hadith must be supported by a general principle in Sharia.
3. One should not firmly believe in its authenticity but act upon it out of precaution.(Reference: Tadrib al-Rawi, vol. 1, pp. 298-299, and Fath al-Mughith, vol. 1, p. 268.)

Major Books Containing Weak Hadith

Books on Weak Narrators

These books identify weak narrators and quote examples of their hadith:

• Kitab al-Du‘afa by Ibn Hibban
• Mizan al-I‘tidal by al-Dhahabi

Books on Specific Types of Weak Hadith

These books focus on certain categories of weak hadith, such as mursal, mu‘dal, and mudraj narrations:

• Kitab al-Mursal by Abu Dawud
• Kitab al-‘Ilal by al-Daraqutni

Taysir Mustalah Al hadith, by Mahmud Tahhan Pg 77-81

Rejected Reports Due to a Break in the Chain

A saqt (break) in the isnad occurs when one or more narrators are missing from the chain. This omission may be intentional or unintentional, and it may occur at the beginning, middle, or end of the chain. The break may be obvious (dhahir) or hidden (khafi).

Types of Breaks in the Chain

Breaks in the chain are divided into two main categories based on whether they are apparent or hidden: Apparent Break (saqt dhahir)

• This type of break is recognisable not only by expert hadith scholars but also by those with general knowledge of hadith sciences. It is identified by determining whether a narrator actually met their supposed teacher or lived in their time period.
• Scholars rely on historical records of narrators’ birth and death dates, travel history, and scholarly interactions to detect such breaks.

Apparent breaks are categorised into four types based on where the omission occurs and how many narrators are missing:

• Mu‘allaq (suspended – break at the start of the chain)
• Mursal (disconnected – break at the end, usually skipping the Companion)
• Mu‘dal (severely broken – missing two or more consecutive narrators)
• Munqati‘ (interrupted – missing a narrator anywhere in the chain)

Hidden Break (saqt khafi)

• This type of omission is subtle and can only be identified by highly skilled hadith scholars.
• It includes:
• Tadlis (concealment – when a narrator omits their direct teacher and falsely implies hearing from a higher authority).
• Mursal Khafi (hidden mursal – when a narrator attributes a hadith to someone they did not directly meet).

Types of Apparent Breaks in the Chain – Mu‘allaq (Suspended Hadith)

• Linguistically: Derived from ‘allaqa (to suspend or hang), meaning that the chain is cut off from the bottom, leaving it “suspended” from the top.
• Technically: A hadith in which one or more narrators are omitted from the beginning of the chain in succession.

Explanation

The beginning of the chain (mabda’ al-isnad) refers to the part closest to the author of the book in which the hadith appears. In other words, it is the first part of the chain when reciting the hadith.

Forms of Mu‘allaq Hadith

1. Complete omission of the chain – The hadith is quoted without any isnad at all, e.g., “The Prophet ﷺ said: …”
2. Omission of all narrators except the Companion – The hadith is attributed directly to a Companion without mentioning the intermediary narrators.
3. Omission of the Companion and the narrators below them – The hadith is narrated from a Tabi‘i (Successor) without stating who narrated it from the Prophet ﷺ. (Reference: ‘Ulum al-Hadith, p. 24; Sharh al-Nukhbah, p. 42.)

Example

Al-Bukhari recorded in the introduction to Kitab al-Fadilah: “Abu Musa said: The Prophet ﷺ covered his knees when ‘Uthman entered.”

This hadith is mu‘allaq because Al-Bukhari omitted the entire chain except for the Companion, Abu Musa al-Ash‘ari.

Ruling on Mu‘allaq Hadith

A mu‘allaq hadith is considered rejected because it lacks a connected isnad. The missing narrator(s) are unknown, making it impossible to verify their reliability.

Ruling on Mu‘allaq Hadith in Sahih al-Bukhari and Sahih Muslim

While mu‘allaq hadith are generally considered weak due to the missing isnad, those found in Sahih al-Bukhari and Sahih Muslim have special considerations:

1. If narrated with certainty (jadhm) – When Al-Bukhari or Muslim introduces a mu‘allaq hadith with a definite statement such as “He said…” or “He narrated…”, it is considered authentic according to the standard of the author.
2. If narrated with uncertainty (tamridh) – When introduced with phrases like “It is said…” or “It is reported…”, it does not necessarily indicate authenticity. These hadith may be sahih, hasan, or da‘if, but they do not contain fabricated reports. (Reference: Sahih al-Bukhari, Book of Prayer, vol. 1, p. 90.)

The correct way to determine their authenticity is by tracing the full isnad in other sources and evaluating it accordingly.

Taysir Mustalah Al hadith, by Mahmud Tahhan Pg 82-86

Mursal Hadith

• Linguistically: Mursal means “sent forth” or “released,” as if the mursal narrator has “released” the chain without restricting it by naming a known transmitter.
• Technically: A hadith in which the narrator at the end of the chain (after the Tabi‘i) is missing. (Reference: Nuzhat al-Nazar, p. 43. The Tabi‘i is one who met a Companion while being a Muslim and died as a Muslim.)

A mursal hadith is one where a Tabi‘i narrates directly from the Prophet ﷺ without mentioning the Companion who transmitted it. Since the final link in the isnad (the one after the Tabi‘i) is missing, the minimum omission in a mursal hadith is one narrator—the Companion. However, it is also possible that more than one narrator is missing, such as another Tabi‘i.

Example

Muslim narrated in his Sahih in the Book of Transactions: “Muhammad ibn Rafi‘ narrated to us, saying: Hujayn narrated to us, saying: al-Layth narrated to us, from ‘Uqayl, from Ibn Shihab, from Sa‘id ibn al-Musayyib, that the Messenger of Allah ﷺ forbade mudhabanah (a form of trade). (Reference: Muslim, Kitab al-Buyu‘, vol. 3, p. 1168, hadith number varies.)

Sa‘id ibn al-Musayyib was a major Tabi‘i, and he narrated this hadith from the Prophet ﷺ without mentioning the intermediary between him and the Prophet. This means the last part of the isnad is missing.

Mursal Hadith According to Jurists and Usul Scholars

Hadith scholars define mursal specifically as the omission of the Companion by a Tabi‘i. However, jurists and scholars of usul use the term mursal more broadly to include any hadith with a break in its chain, regardless of where the omission occurs. This was also the view of al-Khatib al-Baghdadi.

Ruling on Mursal Hadith

The default ruling on mursal hadith is that it is weak (da‘if) and rejected. This is because it lacks the condition of a connected chain (ittisal al-isnad), and the identity of the omitted narrator is unknown. There is a possibility that the missing narrator is not a Companion, and if so, they might be weak.

However, scholars have differed on whether mursal hadith can be used as evidence. Since the missing narrator is often a Companion—and all Companions are trustworthy (‘udul)—some scholars have argued that mursal hadith should be accepted.

The main opinions regarding mursal hadith are:

It is weak and cannot be used as evidence.

• This is the opinion of the majority of hadith scholars, many usul scholars, and jurists.
• Their reasoning is that the missing narrator might not be a Companion, and if they are not, their reliability is unknown.

It is authentic and can be used as evidence.

• This is the view of the three Imams: Abu Hanifah, Malik, and Ahmad (in his most well-known opinion), as well as a group of other scholars.
• Their reasoning is that a trustworthy Tabi‘i would not attribute a statement to the Prophet ﷺ unless they received it from a reliable source.

It is conditionally accepted.

This is the opinion of al-Shafi‘i and some other scholars.

Imam Ash-Shafi‘i set four conditions for accepting a mursal hadith:

1. 1. 1. The narrator must be a senior Tabi‘i.
      2. If they mention the omitted narrator’s name, it must be a trustworthy person.
      3. Their narrations must be consistent with those of reliable narrators.
      4. One of the following must support the mursal hadith:
         • The same hadith is narrated with a connected (musnad) chain.
         • Another mursal hadith with a different chain supports it.
         • The hadith is confirmed by the statement of a Companion.
         • The hadith is in line with the practice of the majority of scholars.(Reference: al-Risalah al-Mustatrafah, pp. 85-86.)

Summary of Shafi‘i’s Conditions

The mursal hadith is accepted when it is supported by other evidence. This can be illustrated as follows:

• Mursal + Musnad = Sahih
• Mursal + Mursal (from another chain) = Sahih
• Mursal + Statement of a Companion = Sahih
• Mursal + Agreement of the majority of scholars = Sahih

Mursal Hadith from Companions

A mursal hadith from a Companion is when a Companion narrates a statement from the Prophet ﷺ that they did not personally hear or witness. This occurs in cases where:

• The Companion was too young at the time.
• The Companion accepted Islam late.
• The Companion was absent when the event took place.

Many hadiths from younger Companions, such as Ibn ‘Abbas and Ibn al-Zubayr, fall into this category.

Ruling on Mursal Hadith from Companions

The strongest opinion, held by the majority, is that mursal hadith from a Companion is authentic (sahih). This is because it is rare for a Companion to narrate from a Tabi‘i, and if they do, they usually clarify it. If they say “The Prophet ﷺ said,” it is assumed they heard it from another Companion. Since all Companions are trustworthy, omitting the name of the intermediary does not harm the hadith’s authenticity.

A weaker opinion holds that mursal hadith from a Companion is treated like other mursal hadith, meaning it is subject to scrutiny. However, this view is largely rejected.

Famous Books on Mursal Hadith

Some books specifically focus on mursal hadith:

1. Al-Marasil by Abu Dawud.
2. Al-Marasil by Ibn Abi Hatim.
3. Jami‘ al-Tahsil li Ahkam al-Marasil by al-‘Ala’i.

(Reference: al-Risalah al-Mustatrafah, pp. 85-86. Al-‘Ala’i was a prominent scholar, full name: Salah al-Din Abu Sa‘id Khalil ibn Kaykaldi al-‘Ala’i, born in Damascus in 694 AH, and passed away in Jerusalem in 761 AH.)

Summary

• A mursal hadith is one where a Tabi‘i narrates from the Prophet ﷺ without mentioning the Companion.
• It is generally weak because of the missing narrator.
• Scholars have different views on whether it can be used as evidence:
• Hadith scholars generally reject it.
• Abu Hanifah, Malik, and Ahmad accept it under certain conditions.
• Al-Shafi‘i accepts it only if it meets additional criteria.
• A mursal hadith from a Companion is considered authentic because Companions are trustworthy.
• Several books are dedicated to studying mursal hadith.

Taysir Mustalah Al hadith, by Mahmud Tahhan Pg 87-91

Mu‘dal Hadith

• Linguistically: Mu‘dal is derived from a‘dalahu, meaning “to render difficult” or “to perplex.”
• Technically: A hadith in which two or more consecutive narrators are missing from the isnad. (Reference: ‘Ulum al-Hadith, p. 59; Sharh al-Nukhbah, p. 44.)

Example of a Mu‘dal Hadith

Al-Hakim narrated in Ma‘rifat ‘Ulum al-Hadith through his chain from al-Qa‘nabi, from Malik, that he said: “It reached him that Abu Hurayrah said: The Messenger of Allah ﷺ said: ‘A servant is entitled to his food and clothing according to what is reasonable, and he should not be burdened beyond his capacity.’”

Al-Hakim then commented: “This is a mu‘dal hadith from Malik, as he omitted two consecutive narrators in al-Muwatta’.” (Reference: Ma‘rifat ‘Ulum al-Hadith, p. 46.)

This hadith is mu‘dal because there are two missing consecutive narrators between Malik and Abu Hurayrah. The complete isnad, found outside al-Muwatta’, is:

“Malik → Muhammad ibn ‘Ajlan → His father → Abu Hurayrah.”

(Reference: Ma‘rifat ‘Ulum al-Hadith, p. 47.)

Ruling on Mu‘dal Hadith

A mu‘dal hadith is considered weak (da‘if) and unacceptable, as it is worse than both mursal and munqati‘ hadith. The greater the number of omitted narrators, the weaker the hadith becomes.

This ruling is agreed upon by scholars. (Reference: al-Kifayah, p. 21; Tadrib al-Rawi, vol. 1, p. 295.)

Relationship Between Mu‘dal and Mu‘allaq Hadith

There is a partial overlap between mu‘dal and mu‘allaq hadith:

They overlap in one case:

• • If two consecutive narrators are missing at the beginning of the isnad, the hadith is both mu‘dal and mu‘allaq.

They differ in two cases:

• If two consecutive narrators are missing from the middle of the isnad, it is mu‘dal but not mu‘allaq.
• If only one narrator is missing from the beginning of the isnad, it is mu‘allaq but not mu‘dal.

Books Where Mu‘dal Hadith Are Commonly Found

Suyuti mentioned that mu‘dal, munqati‘, and mursal hadith are frequently found in:

1. Kitab al-Sunan by Sa‘id ibn Mansur.
2. The Works of Ibn Abi al-Dunya. (Reference: Tadrib al-Rawi, vol. 1, p. 214.)

Summary

• A mu‘dal hadith has two or more consecutive narrators missing.
• It is weaker than mursal and munqati‘ hadith due to the larger gap in the isnad.
• It partially overlaps with mu‘allaq hadith when the omission is at the beginning of the chain.
• Scholars unanimously agree that mu‘dal hadith is weak and unacceptable for evidence.
• It is frequently found in certain hadith collections like Sunan Sa‘id ibn Mansur and the writings of Ibn Abi al-Dunya.

Taysir Mustalah Al hadith, by Mahmud Tahhan Pg 92-95

Tadlīs (Concealment in Narration)

• Linguistically: Tadlīs comes from the root dalasa, meaning “darkness” or “obscurity.” It is used to describe the act of concealing a defect, just as a seller might hide a flaw in a product.
• Technically: Concealing a defect in the isnād while making its outward appearance seem sound. (Reference: Bayān al-Wahm wal-Ihām by Ibn al-Qattān.)

Explanation of Tadlīs

Tadlīs occurs when a narrator omits a link in the chain or disguises the identity of a transmitter, making the isnād appear connected when it is actually disconnected. This results in misleading the listener into believing the isnād is fully intact.

Types of Tadlīs

Scholars classify tadlīs into two primary categories:

1. Tadlīs al-Isnād (Concealment in the Chain of Transmission)
2. Tadlīs al-Shuyūkh (Concealment of the Teacher’s Identity)

Tadlīs al-Isnād (Concealment in the Chain of Transmission)

• When a narrator transmits a hadith from a teacher whom he did hear hadith from, but he did not hear that specific hadith from them. Instead, he heard it through an intermediary whom he omits, using ambiguous wording that suggests a direct transmission.

(Reference: Sharh Alfiyyat al-‘Iraqī, vol. 1, p. 180, citing al-Bazzār and Ibn al-Qattān.)

Difference Between Tadlīs and Mursal Khafī

Both tadlīs and mursal khafī involve omitting a narrator, but they differ:

• Tadlīs: The narrator has heard from the teacher but omits an intermediary for a specific hadith.
• Mursal Khafī: The narrator never heard from the teacher at all but narrates as if he did. (Reference: Ma‘rifat ‘Ulūm al-Hadīth, p. 130.)

Example of Tadlīs al-Isnād

Al-Hākim narrated through his chain: “‘Alī ibn Khashram said: Sufyān ibn ‘Uyaynah said to us: ‘From al-Zuhrī.’ So we asked him, ‘Did you hear it from al-Zuhrī?’ He replied, ‘No, nor from anyone who heard it from al-Zuhrī. ‘Abd al-Razzāq narrated it to me from Ma‘mar from al-Zuhrī.’”

In this case, Sufyān ibn ‘Uyaynah omitted two narrators (‘Abd al-Razzāq and Ma‘mar) and made it seem as if he directly heard from al-Zuhrī. (Reference: Ma‘rifat ‘Ulūm al-Hadīth, p. 130.)

Tadlīs al-Taswiyah (Levelling of the Chain)

A subcategory of tadlīs al-isnād, this is the worst form of tadlīs.

• A narrator removes a weak narrator who appears between two trustworthy narrators who actually met each other, making the isnād appear entirely authentic.

Baqiyyah ibn al-Walīd & Al-Walīd ibn Muslim

Abu Mushir said: “Baqiyyah’s hadiths are not clean; be cautious with them.” (Reference: Mīzān al-I‘tidāl, vol. 1, p. 332.)

Example

Ibn Abī Hātim narrated in al-‘Ilal: “I heard my father mention the hadith narrated by Ishāq ibn Rāhawayh from Baqiyyah, who said: ‘Abū Wahb al-Asadī narrated to me from Nāfi‘, from Ibn ‘Umar, who said: ‘Do not praise a man’s Islam until you know his firm resolve.’”

Ibn Abī Hātim’s father commented: “This hadith has an issue that few people understand. ‘Ubaydullah ibn ‘Amr narrated it from Ishāq ibn Abī Furwah (who is weak) from a reliable narrator, from Nāfi‘, from Ibn ‘Umar. ‘Ubaydullah ibn ‘Amr’s kunyah is Abū Wahb, and he is an Asadī. Baqiyyah used his kunyah and tribe to obscure his identity, omitting Ishāq ibn Abī Furwah, who is weak, so that the isnād appears to be all trustworthy narrators.” (Reference: Sharh Alfiyyat al-‘Iraqī, vol. 1, p. 190; Tadrīb al-Rāwī, vol. 1, p. 225.)

Tadlīs al-Shuyūkh (Concealment of the Teacher’s Identity)

• A narrator does not omit anyone from the isnād, but instead obscures the identity of his teacher by mentioning him using an unfamiliar name, kunyah, lineage, or description. (Reference: ‘Ulūm al-Hadīth, p. 66.)

A mudallis (one who practices tadlīs) intentionally presents his teacher with an unfamiliar name to disguise his identity. There is no missing narrator in the isnād, but rather a deliberate alteration of the teacher’s known identity.

For example, if a teacher’s name is:

• Mahmūd ibn Ahmad al-Tahhān
• His kunyah is Abū Hafs
• His lineage is al-Tahhān
• A physical description: “The man with a white beard.”

A mudallis may narrate from him using:

• “Ibn Ahmad.”
• “Abū Suhayl.”
• “Mahmūd al-Halabī” (if he is from Aleppo).
• “The man with the white beard.”

Although all these descriptions may be technically true, they are misleading, as the teacher is not commonly known by them. The mudallis does this to hide his teacher’s identity, often because the teacher is weak, young, or has some other flaw.

Example

Abū Bakr ibn Mujāhid, a leading scholar of Qur’ānic recitation, once narrated: “‘Abdullah ibn Abī ‘Abdullah narrated to us.”

This was actually Abū Bakr ibn Abī Dāwūd al-Sijistānī, but Ibn Mujāhid deliberately changed the name to obscure the identity.

Ruling on Tadlīs

1. Tadlīs is a form of deception and is strongly condemned by scholars.
2. A narrator known for frequent tadlīs is not accepted unless he explicitly states “I heard” (sami‘tu) or “So-and-so narrated to me” (haddathanā).
3. Tadlīs al-Isnād is worse than Tadlīs al-Shuyūkh because it creates the illusion of a connected chain when it is actually disconnected.
4. Tadlīs al-Taswiyah is the most severe and deceptive type.

Scholars Who Criticised Tadlīs

• Shu‘bah ibn al-Hajjāj: “Tadlīs is the brother of lying.”
• Yahyā ibn Sa‘īd al-Qattān: “A mudallis cannot be relied upon in hadith.” (Reference: Tadrīb al-Rāwī, vol. 1, p. 225.)

Tadlīs is an act of concealing a defect in a hadith’s chain.

The two main types are Tadlīs al-Isnād (omitting a narrator) and Tadlīs al-Shuyūkh (obscuring the teacher’s identity).

Tadlīs al-Taswiyah is the worst form, as it fabricates an apparently authentic isnād.

A narrator known for tadlīs is only accepted when they explicitly state they heard the hadith (sami‘tu or haddathanā).

Scholars condemned tadlīs, and a mudallis is generally considered unreliable unless proven otherwise.

The Ruling on Tadlīs (Concealment in Narration)

Tadlīs al-Isnād (Concealment in the Chain of Transmission)

• It is strongly disliked (makrūh jiddan).
• Most scholars condemned it.
• Shu‘bah ibn al-Hajjāj was one of the harshest critics of tadlīs, and he said:
• “Tadlīs is the brother of lying.”

Tadlīs al-Taswiyah (Levelling the Chain)

• This is even more disliked than Tadlīs al-Isnād.
• Al-‘Irāqī stated:
• “It is a flaw in anyone who deliberately practices it.”

Tadlīs al-Shuyūkh (Concealment of the Teacher’s Identity)

• Its disapproval is lighter than Tadlīs al-Isnād because the mudallis (one who practices tadlīs) does not omit a narrator.
• However, it is still disliked because it obscures the identity of the teacher, making it harder for listeners to verify the narration.
• The level of disapproval depends on the reason behind it.

Reasons for Practicing Tadlīs

Reasons for Tadlīs al-Shuyūkh

1. The teacher is weak or not reliable.
2. The teacher lived too long, allowing later students to narrate from him, making the mudallis seem less senior.
3. The teacher is younger than the narrator, and the narrator does not want to appear as if he learned from someone younger.
4. The narrator has narrated many hadiths from this teacher and does not want to repeat his name in the same way.

Reasons for Tadlīs al-Isnād

1. To make the isnād appear shorter (higher in rank).
2. The narrator missed part of a narration from a teacher he heard directly from, so he fills the gap with tadlīs.
3. The three reasons mentioned for Tadlīs al-Shuyūkh.

Why is Tadlīs Blameworthy?

There are three main reasons why tadlīs is criticised:

1. It falsely suggests direct hearing from a teacher.
2. It replaces certainty with ambiguity.
3. The mudallis knowingly hides a weak or unreliable narrator.

• If the omitted person were reliable, there would be no need to conceal them. (Reference: al-Kifāyah, p. 358.)

The Ruling on the Hadith of a Mudallis

Scholars differed on whether a mudallis‘ hadith is acceptable. The two main views are: Rejecting the Hadith of a Mudallis Entirely

• Some scholars rejected the narrations of a mudallis outright, even if he later clarified that he heard the hadith directly.
• Their reasoning: The act of tadlīs itself is a form of deception and should be a cause for disqualification.
• This view is not widely accepted.

Accepting a Mudallis’ Hadith with Conditions (The Stronger Opinion)

• This is the preferred view among hadith scholars.
• It distinguishes between cases where the mudallis explicitly states he heard the hadith and where he does not.
  1. If the mudallis clearly states “I heard” (sami‘tu) or “So-and-so narrated to me” (haddathanā), his hadith is accepted.
  2. If he uses vague terms like “on the authority of” (‘an) or “it was said” (qīla), his narration is rejected. (Reference: ‘Ulūm al-Hadīth, p. 67-68.)

How Can Tadlīs Be Identified?

Tadlīs can be detected in two ways:

The mudallis himself admits to it when asked.

• Example: Sufyān ibn ‘Uyaynah, when questioned, admitted that he had omitted narrators.

A hadith scholar explicitly states that a narrator practices tadlīs after researching his transmissions.

Famous Works on Tadlīs and Mudallisīn

1. Al-Tibyān fī Asmā’ al-Mudallisīn by al-Khaṭīb al-Baghdādī.
2. Al-Tibyān fī Asmā’ al-Mudallisīn by Burhān al-Dīn ibn al-Ḥalabī (printed).
3. Ta‘rīf Ahl al-Taqdīs bi Marātib al-Mawṣūfīn bi al-Tadlīs by Ibn Ḥajar (printed). (Reference: al-Kifāyah, p. 361, 357.)

Taysir Mustalah Al hadith, by Mahmud Tahhan Pg 96-104

The Hidden Mursal

Definition: Linguistically, “mursal” means “sent” or “released,” implying that the chain of transmission has been “let go” without connection. “Khafi” means “hidden,” as this type of mursal is not immediately obvious and requires investigation.

In technical terms, it refers to when a narrator reports from someone he met or lived in the same era with, but did not actually hear the narration from, using ambiguous wording like “he said.”

Example

Ibn Majah narrates from ‘Umar ibn ‘Abd al-‘Aziz, who reports from ‘Uqbah ibn ‘Amir that the Prophet ﷺ said: “May Allah have mercy on the guardian of the Haram” (Ibn Majah, Book of Jihad). However, ‘Umar ibn ‘Abd al-‘Aziz never met ‘Uqbah, as noted by al-Mizzi in his book on hadith sources.

How is hidden mursal identified?

1. A hadith scholar explicitly states that the narrator did not meet the person he is narrating from.
2. The narrator himself admits that he never met the person or heard from him.
3. The hadith appears elsewhere with an additional intermediary between them.

However, the third point is debated, as it could belong to the category of “additional intermediaries in connected chains.”

Ruling on Hidden Mursal

The hidden mursal is considered weak because it is a type of disconnected (munqati’) narration.

Major Work on Hidden Mursal: “Clarification of Ambiguous Mursal” by al-Khatib al-Baghdadi

The Mu‘an‘an and the Mu‘annan

These two categories are disputed regarding whether they fall under disconnected or connected chains.

Definition of the Mu‘an‘an: Linguistically, it refers to using “‘an” (meaning “from”) repeatedly in narration.

Technically, it refers to when a narrator says “so-and-so from so-and-so” without explicitly stating how he received it.

Example

Ibn Majah narrates that ‘Uthman ibn Abi Shaybah said: “Mu‘awiyah ibn Hisham told us, from Sufyan, from Usamah ibn Zayd, from ‘Uthman ibn ‘Urwah, from ‘Urwah, from Aisha, who said: The Prophet ﷺ said: ‘Indeed, Allah and His angels send blessings upon the rightmost rows (in prayer)’ (Ibn Majah, Book of Establishing Prayer).

Is it connected or disconnected?

Scholars hold two opinions:

1. Some say it is disconnected unless proven otherwise. This view is weak.
2. The stronger opinion, held by most hadith, fiqh, and usul scholars, is that it is considered connected with conditions.

The two agreed-upon conditions (Muslim held that these were enough):

1. The narrator using “‘an” should not be known for tadlis (concealing intermediaries).
2. The narrator and the one he is narrating from should have lived at the same time and could have met.

Additional conditions debated by scholars:

1. Establishing that they actually met (held by al-Bukhari, Ibn al-Madini, and other meticulous scholars).
2. They must have had a long companionship (held by Abu al-Muzaffar al-Sam‘ani).
3. The narrator must be known to have actually transmitted from that person (held by Abu ‘Amr al-Dani).

Definition of the Mu‘annan

Linguistically, it refers to using “anna” (meaning “that”) in transmission. Technically, it refers to when a narrator says “so-and-so reported that so-and-so said…”

Ruling on the Mu‘annan:

1. Some, like Ahmad ibn Hanbal and others, say it is disconnected until proven otherwise. This view is weak.
2. The majority hold that “‘an” and “anna” are generally assumed to indicate a connected chain as long as the previous conditions (from the mu‘an‘an) are met.

Taysir Mustalah Al hadith, by Mahmud Tahhan Pg 105-109