Suspended hadith (mu‘allaq) are narrations where one or more narrators at the start of the chain are missing. Some scholars, like Ibn Hazm, argued that such hadith are weak due to the missing links, but others, such as Ibn al-Salah, refuted this and maintained that al-Bukhari’s methodology ensures their authenticity.
In some cases, al-Bukhari included a hadith in a suspended form while also narrating it elsewhere in his book with a full chain, which strengthens its reliability. The presence of suspended hadith in Sahih al-Bukhari does not automatically mean they are weak, as their authenticity depends on the way al-Bukhari recorded them.
Al-Bukhari used suspension (ta‘liq) for several reasons, such as citing well-known hadith without needing to repeat a full chain or including hadith for supporting evidence rather than primary proof.
If he introduced a hadith with direct wording like “he said,” it is considered authentic according to his conditions. However, if he used a weaker phrase like “it is said,” the hadith is not necessarily authentic. Some later scholars, particularly from the West, argued that al-Bukhari’s use of phrases like “so-and-so told me” indicates a lack of connection, but earlier scholars, such as Abu Ja‘far al-Nisaburi, affirmed that al-Bukhari only used such wording for hadith he directly received.
Suspended hadith are mostly found in Sahih al-Bukhari, while Sahih Muslim contains very few, and they have been confirmed as authentic by later scholars.
Imam al-Bukhari used muʿallaq hadiths (suspended narrations) for several clear reasons:
- To avoid repetition: If the hadith appeared elsewhere in his book with a full chain, he would sometimes use it in muʿallaq form in the chapter heading as a summary or to introduce the topic.
- Because the hadith was well-known and widely accepted: He assumed the reader already knew the chain or that the narration was established through strong routes elsewhere.
- To use it as supporting evidence (shāhid): Not all muʿallaq hadiths were meant as primary proof. Some were used to support a topic already proven by stronger hadiths.
- Out of scholarly caution: If he narrated by meaning rather than exact wording, or shortened a hadith, he might use non-definitive wording like “it is said” to reflect caution.
To show a narration without committing to its full authenticity: If he introduced a hadith with weak wording (e.g. “it is reported”), it signalled that the narration may not meet his strict criteria.
The classification of these hadith depends on whether the missing part of the chain affects their reliability. If a hadith is introduced with a clear statement from al-Bukhari, it is considered authentic, but if it is narrated with indirect wording, its authenticity requires further scrutiny. However, even these hadith are not necessarily weak, as their inclusion in Sahih al-Bukhari suggests they have some basis of reliability.
Hadiths that appear in both books are considered the highest level of authenticity (muttafaq ‘alayh), while those found only in one of them are still considered sahih unless criticised by hadith scholars.
Some scholars debated whether hadith in Sahih al-Bukhari and Sahih Muslim provide absolute certainty (qat‘i) or just strong probability (dhanni). While some argued that hadith only provide probabilistic knowledge, the dominant view is that their acceptance by the ummah makes them certain in practice.
The process of verifying hadith today relies on referring to trusted hadith collections and comparing multiple sources to ensure accuracy. Scholars must carefully examine the text and chain of transmission using reliable manuscripts. Overall, the classification of authentic hadith and the status of suspended hadith are crucial in understanding how Sahih al-Bukhari and Sahih Muslim maintain their reliability as the most authoritative hadith collections.
Some scholars, such as Abu ‘Abdullah al-Humaydi in Al-Jam‘ Bayna al-Sahihayn and others among the Western scholars, have recorded hadiths from Sahih al-Bukhari where the chain of transmission is suspended (mu‘allaq).
This method was also used earlier by Ad-Daraqutni. The form of these narrations appears to be disconnected, but their ruling is not necessarily the same as other disconnected (munqati‘) narrations.
The presence of such suspensions in Sahih al-Bukhari does not downgrade these hadiths from being classified as authentic to weak. This is because the methodology and conditions of Sahih al-Bukhari have been established, as previously mentioned in the sixth benefit of the first section.
There is no weight to the argument of Abu Muhammad Ibn Hazm al-Zahiri in rejecting the hadiths that Sahih al-Bukhari reports with suspended chains. An example is the hadith of Abu ‘Amir or Abu Malik al-Ash‘ari, in which the Prophet ﷺ said: “There will be people among my ummah who will consider silk, alcohol, and musical instruments lawful” (Sahih al-Bukhari, Book of Drinks).
Ibn Hazm claimed that this hadith is weak because al-Bukhari introduced it with the phrase “Hisham ibn ‘Ammar said” without explicitly linking it to his own chain. Therefore, Ibn Hazm argued that there is a break between al-Bukhari and Hisham, and he used this as an argument against using the hadith as evidence for the prohibition of musical instruments.
However, Ibn Hazm made several errors in this claim, and in reality, the hadith is known to be authentically connected according to the conditions of Sahih al-Bukhari (as explained by Ibn al-Salah in Siyanat Sahih Muslim, p. 18-19).
Why Al-Bukhari Uses Suspension (Ta‘liq)
Al-Bukhari uses this method for several reasons:
The hadith is already well-known through reliable narrators from the person it is suspended from.
Al-Bukhari may have mentioned the hadith elsewhere in his book with a fully connected chain.
There may be other reasons that do not involve a true break in the chain.
The Status of Suspended Hadiths in the Sahihs
When al-Bukhari suspends a hadith, its ruling depends on how it is narrated:
- If he introduces it with a definitive wording such as “he said” or “he mentioned,” then it is deemed authentic according to his conditions.
- If he uses a weaker wording such as “it is said” or “it is mentioned,” then it is not necessarily authentic.
The same principle applies to hadiths quoted for primary evidence in Sahih al-Bukhari, but when a hadith is brought as supporting evidence (shahid), it may include narrations that do not meet the strict conditions of authenticity, whether suspended or fully connected.
The Different Uses of “Suspension”
The term ta‘liq (suspension) is applied to cases where the beginning of the chain is omitted, whether the missing narrators are one or more, even if the entire chain is missing.
For example:
- “The Messenger of Allah ﷺ said…”
- “Ibn ‘Abbas said…”
- “Abu Hurayrah narrated…”
- “Sa‘id ibn al-Musayyib reported from Abu Hurayrah that…”
- “Al-Zuhri narrated from Abu Salamah, from Abu Hurayrah, from the Prophet ﷺ that…”
However, if al-Bukhari narrates from his own teachers in this way, then it is similar to what was mentioned earlier in the third type of these classifications.
A View from Some Western Scholars
Some later Western scholars classified suspensions into two categories:
- Regular suspension (when narrators are omitted).
- Connected in appearance, disconnected in meaning, where al-Bukhari says: “So-and-so told me” or “So-and-so added” without providing a full chain. They claimed that whenever al-Bukhari uses “He told me” or “He told us,” he is not citing a hadith for primary evidence but merely for supporting evidence (shahid).
This claim is incorrect because an earlier and more knowledgeable scholar of al-Bukhari, Abu Ja‘far ibn Hamdan al-Nisaburi, stated: “Whenever al-Bukhari says ‘So-and-so told me,’ it is from direct presentation (ard) or written transmission (munaawala).”
Where the Term “Suspension” Is Not Used
The term ta‘liq is not used in the following cases:
- When some narrators are omitted from the middle or end of the chain—this is classified under “interrupted” (munqati‘) narrations instead.
- When phrases like “It is narrated from so-and-so” or “It is reported from so-and-so” are used without definite attribution—this is a weaker form and not classified as suspension.
The term ta‘liq is derived from the concept of hanging (as in a suspended object or a conditional divorce), since all these cases involve a lack of connection in some way.
Use of “Suspension” by Later Scholars
Some later scholars extended the use of ta‘liq beyond what earlier hadith scholars intended.
- Al-Hafiz al-Mizzi used it in broader contexts.
- Ibn Hajar followed this approach in Hady al-Sari and Sharh al-Nukhbah, where he explained the different types of suspended hadiths.
Suspended Hadiths in the Two Sahihs
- The majority of suspended hadiths are found in Sahih al-Bukhari. The most comprehensive analysis of them is found in Ibn Hajar’s book Taghliq al-Ta‘liq.
- Sahih Muslim contains only twelve suspended hadiths, all of which have been confirmed to be authentic, as shown by Abu ‘Ali al-Ghassani in Taqyid al-Muhmal wa Tamyiz al-Mushkil and by Ibn al-Salah in Sharh Sahih Muslim.
Ulum al-Hadith (Muqaddimah Ibn Salah) Pg 67-70
What al-Bukhari and Muslim have transmitted in their books with a connected chain is what they have unequivocally judged to be authentic.
As for suspended hadiths (mu‘allaq)—which are those from which one or more narrators are omitted from the beginning of the chain—these are mostly found in Sahih al-Bukhari and are very rare in Sahih Muslim. Some of these suspensions require further scrutiny.
It should be noted that if a suspended hadith is presented in a definitive form, indicating that al-Bukhari affirmed its authenticity regarding the person he attributed it to, then it is considered authentic.
Types of Suspended Hadiths in Al-Bukhari’s Sahih
Hadiths Suspended with a Definitive Wording
- Examples of this include:
- “The Messenger of Allah ﷺ said…”
- “Ibn Abbas said…”
- “Mujahid said…”
- “‘Affan said…”
- “Al-Qa‘nabi said…”
- “Abu Hurayrah narrated…”
- When al-Bukhari uses such wording, he is affirming that the person he quotes did indeed narrate the hadith. He would not use such wording unless he had verified its authenticity.
- If the suspended narration stops before a Companion, then its authenticity depends on whether the chain leading up to the Companion is connected.
Hadiths Suspended with a Non-Definitive Wording
- Examples of this include:
- “It has been narrated from the Messenger of Allah ﷺ…”
- “It is narrated from so-and-so that…”
- “In this chapter, it is reported from the Prophet ﷺ that…”
In such cases, al-Bukhari is not explicitly confirming the authenticity of the hadith as coming from the named source.
This type of wording is also used for weak hadiths, so it does not carry the same level of reliability as the first category.
However, its inclusion in Sahih al-Bukhari still indicates that the essence of the hadith has some basis of authenticity, which scholars consider reassuring.
The Purpose of Using Non-Definitive Wording for Authentic Hadiths
One might ask: Why would al-Bukhari use non-definitive wording for an authentic hadith?
The reason is not necessarily due to weakness but rather out of caution.
If al-Bukhari shortens the hadith or narrates it by meaning rather than verbatim, he may use a non-definitive wording to account for scholarly debate on whether hadiths may be narrated with slight modifications.
This distinction becomes clearer when comparing such hadiths with their original full versions. (As referenced in Iraqi’s Notes, p. 13–24, and further explanation follows on p. 104.)
Only a Few Hadiths Fall Short of Authenticity in Sahih al-Bukhari
The number of hadiths in Sahih al-Bukhari that fall short of strict sahih criteria is very small and is found mostly in the chapter headings rather than the main body of the book.
The book’s title itself—”The Compiled, Authenticated, Shortened Narrations from the Affairs of the Messenger of Allah, His Sunnah, and His Days”—indicates that its primary content is authentic hadiths.
This also clarifies what al-Bukhari meant when he said: “I have not included in my book but what is authentic.”
Similarly, Abu Nasr al-Wa’ili al-Jazari stated: “The scholars, fuqaha and others—have unanimously agreed that if a man swore by divorce that all the hadiths in Sahih al-Bukhari which are attributed to the Prophet ﷺ are indeed authentic and that the Messenger of Allah ﷺ truly said them, then he would not be considered as having broken his oath, and his wife would remain in her marital status.”
The Position of Suspended Hadiths in Al-Bukhari’s Sahih
Abu ‘Abdullah al-Humaydi, in his book Al-Jam‘ Bayn al-Sahihayn (The Compilation Between the Two Sahihs), mentioned that none of the past imams explicitly stated that everything they compiled was authentic, except for these two imams (al-Bukhari and Muslim).
However, this applies only to the main content and purpose of their books, meaning the actual hadith texts (mutun) and the subjects of the chapters, not necessarily to the chapter headings and their related citations.
Some of these headings contain narrations that are not necessarily authentic, such as al-Bukhari’s statement: “Chapter on what is mentioned regarding the thigh, and it is narrated from Ibn ‘Abbas, Jarhad, and Muhammad ibn Jahsh that the Prophet ﷺ said: ‘The thigh is ‘awrah [a part of the body that must be covered].’”
Similarly, in the first chapter on ghusl (ritual purification), al-Bukhari states: “Bahz ibn Hakim narrated from his father, from his grandfather, that the Prophet ﷺ said: ‘Allah is more deserving of being shied away from.’”
Such narrations are not necessarily part of al-Bukhari’s strict criteria for authenticity, which is why al-Humaydi did not include them in his compilation between the two Sahihs. This is an important distinction to keep in mind. (Ibn Hajar clarified that the hadith of Ibn ‘Abbas was connected (mawsul) in Ahmad and al-Tirmidhi, while the hadith of Jarhad was connected in al-Bukhari’s Tarikh, Abu Dawud, Ahmad, and al-Tabarani, though there is some inconsistency in its chain. Ibn Hibban authenticated it. As for the hadith of Muhammad ibn Jahsh, it was connected in al-Bukhari’s Tarikh, Ahmad, and al-Tabarani.)
The Categories of Authentic Hadiths
After understanding the method of verifying authenticity in the collections of hadith, it is necessary to classify different levels of sahih hadiths according to their sources. The main categories are:
- Hadiths recorded by both al-Bukhari and Muslim (muttafaq ‘alayh).
- Hadiths recorded only by al-Bukhari (sahih according to al-Bukhari, but not found in Muslim).
- Hadiths recorded only by Muslim (sahih according to Muslim, but not found in al-Bukhari).
- Hadiths that meet the conditions of both al-Bukhari and Muslim but were not included in either of their Sahihs.
- Hadiths that meet the conditions of al-Bukhari but were not included in his Sahih.
- Hadiths that meet the conditions of Muslim but were not included in his Sahih.
- Hadiths that are sahih but do not meet the conditions of either al-Bukhari or Muslim.
These are the main categories of sahih hadiths. The highest in reliability is the first category (muttafaq ‘alayh), meaning hadiths that both al-Bukhari and Muslim recorded.
Scholars frequently use the term “agreed upon” (muttafaq ‘alayh), meaning that both al-Bukhari and Muslim included it, not that the entire ummah unanimously agrees upon it.
However, the agreement of the ummah is inherently included, since the ummah has accepted everything both al-Bukhari and Muslim agreed upon as being authentic without dispute.
Does a Hadith in Sahih al-Bukhari and Muslim Provide Certain Knowledge?
There has been some debate regarding whether the hadiths agreed upon by al-Bukhari and Muslim provide certain knowledge (qat‘i) or only strong probabilistic knowledge (dhanni).
- Some scholars argued that authentic hadiths only provide strong probability (dhann), not absolute certainty, and that the ummah only accepted them because they were obligated to act upon what is probable, even if probability is not always infallible.
- Initially, I inclined to this view and considered it strong.
- However, upon further reflection, I realized that the correct view is that these hadiths provide certain knowledge (qat‘i), because the ummah as a whole is protected from error in its consensus (ijma‘).
- This is why consensus based on ijtihad is considered binding proof (hujjah qat‘iyyah), and most scholarly consensus follows this principle.
(An-Nawawi, however, disagreed with this position, stating in Taqrib (p. 70) that most scholars and experts maintain that even sahih hadiths provide only strong probability (dhann), not absolute certainty. In Sharh Muslim (1:20), he explains that hadiths—even those in Sahih al-Bukhari—do not differ from other hadiths in this regard. However, he clarifies that the unique feature of the two Sahihs is that their hadiths do not need further verification before being accepted as authentic.)
Does This Apply to Hadiths Only Found in Either Al-Bukhari or Muslim?
Another important point derived from this discussion is whether hadiths that are only in one of the two Sahihs (either al-Bukhari or Muslim) should also be considered qat‘i (certain knowledge).
- Since the ummah has accepted both books as a whole, any hadith uniquely found in either book should also be considered qat‘i, except for a few narrations that some scholars like al-Daraqutni have critiqued.
- These hadiths are well-known to scholars of hadith criticism, but they are very few in number.
The Proper Method for Verifying Hadith Authenticity Today
Since we have established that the verification of sahih and hasan hadiths today depends on referring back to the two Sahihs and other reliable collections, how should one practically verify hadiths?
For someone who wants to act upon or use hadith as evidence—and has the scholarly qualification to do so—the correct method is:
- Refer back to a source that has been carefully examined, either by oneself or by a trustworthy scholar.
- Compare the text with multiple reliable copies of the same source, transmitted through different chains of narration.
- This process ensures confidence in the authenticity of the text, especially since these books are well-known, widely transmitted, and not susceptible to distortion or tampering.
Summary
The classification of authentic hadiths and the status of suspended hadiths are essential topics in understanding the methodology of hadith verification. Al-Bukhari and Muslim have been widely accepted by the ummah, and their collections are considered the highest standard of authenticity. However, understanding which hadiths meet their strict criteria and which do not requires careful study.
The consensus of the ummah on accepting their collections gives additional weight to their authenticity. Nevertheless, for scholars, it remains necessary to carefully verify the texts and their chains through multiple reliable sources to ensure accuracy.
Ulum al-Hadith (Muqaddimah Ibn Salah) Pg 24-29
