MUSLIM'S INTRODUCTION TO HIS SAHIH

with selections from Nawawi's commentary

(c) Suheil Laher

DRAFT COPY : NOT FOR DISTRIBUTION OR CITATION

Prelude
In the Name of God, the Source of Mercy, the Bestower of Mercy.
Praise be to God, Lord of the Worlds. The [best] outcome is for the pious. May God bless
Muhammad, the Last of the Prophets, [as well as] all the [other] prophets and messengers.

To proceed : May God have mercy upon you! You have mentioned, by the ability granted [to
you] by your Creator, that you have planned to investigate [and become] acquainted with the
entirety of the reports transmitted from the Messenger of God (may God bless him and grant
him peace), regarding the practices of the religion and its regulations; those of them that deal
with reward and retribution; [those that contain] encouragement [to do good] and
discouragement [from evil], as well as various other categories of things besides these. [It is
your desire to familiarize yourself with these], along with the isnds by which they have been
reported and circulated by the people of knowledge amongst themselves. Thus, you have
intended may God guide you - to become acquainted with the totality of them [in the form
of] a gathered collection. And you [have] asked me to give you the essence of [the reports] in a
compilation free of abounding repetition, for you asserted that [repetition] was among that
which was preoccupying you from that understanding and inference which were your
objective.

May God bestow honor upon you! Indeed, when I went back to ponder over that which you
have asked and [over] its aftermath, [I saw] that it has, God willing, an admirable outcome and
an existing benefit. I thought, at the time you asked me to undertake that [task], that if I were
intended and destined to complete it, then the first to be affected by the benefit thereof would
be I, more so than anyone else. [This is] for many reasons, which it would take [too] long to
describe, but in short, [I will mention] that mastery and perfection of a little in this regard is
easier upon the individual than handling an abundance. [This is] especially [the case for] one
of the general populace, who has no discrimination [in the matter] except by way of being
apprised thereof by someone else. Therefore, since his situation is as we have described, it is
more appropriate that he aim for a small amount of authentic [material] than an abundance of
inferior [material]. Abundance in this regard, as well as the gathering of repetitions, can only
be expected to yield benefit for a particular group of people;
those of them who have been endowed therein with some [degree of] vigilance and familiarity
with its origins and defects. Such a [qualified person], God willing, attains the benefit of
abundance of collection through that [expertise] which he has been granted.1 As for the lay

1 The synopsis of this discourse presented by Muslim (may God have mercy upon him) is that the aim
of the science of hadith is mastery of the mutun and proficiency in the science of the isnd and flaws. A
flaw illa is a term used to indicate a hidden aspect of the hadith which necessitates the hadith being
classified as weak, even though its outward [appearance] is safety from [flaws]. The flaw is sometimes
in the matn and sometimes in the isnd. The objective of this science is not merely to hear [hadiths],
nor to make [others] hear, nor to write. [Rather, it is] to have concern for perfecting it, searching for
people, their situation is different from [that of] the experts, the people of vigilance and
comprehension, and so there is no meaning in their seeking an abundance [of material], for
they can scarce comprehend a small amount.

Then, God willing, we shall start with the extraction and compilation of that which you have
requested, according to a criterion which I shall mention to you. [This criterion is] that we
shall approach the entirety of those reports which have been traced to the Messenger of God
(may God bless him and grant him peace), and divide them into three categories and [we shall
divide the narrators into] three levels of people. [We shall present the narrations] without
repetition, except when we reach a situation in which it is not possible to dispense with
repetition of a hadith [on account of] its containing additional meaning, or an isnd occurring
beside another isnd on account of some [compelling] reason being there. [In this case, we shall
take to repetition], because the additional meaning in the needed hadith serves as a complete
hadith , such that we must, by all means, repeat that hadith which contains such addition as
we have described. Alternatively, that [additional] meaning must be detached from the entire
discourse, if possible, [and presented separately]. But, it is sometimes difficult to separate it
from the entirety of [the hadith ], and when that is the case then repeating it in its [original]
form is more appropriate. However, when we find a way out of repeating the entire hadith,
there being no need for us to do so, then, God willing, we shall not take upon ourselves to
[repeat it].

As for the first category, we shall aspire to present those reports which are freer of defects
than others, and more immaculate. [This is evidenced] by their reporters being people of
uprightness in hadith , and of perfection in that which they reported. Severe discrepancies
and appalling muddle, such as have been seen in many relators, are not to be found in their
narrations, and this clear in their hadith . Then, when we have exhausted this category of
people, we follow [their narrations] with reports in whose isnds occur [individuals] who are
not typified by [such] memory and perfection as the category presented before them.
Nevertheless, although they are beneath them in those [aspects] which we have described, yet
the appellations of blamelessness, truthfulness and pursuit of knowledge includes them. [This

the concealed meanings of the mutun and isnds, thinking over these, and perpetually tending to them,
consulting with the people acquainted with them, perusing the books of the people of verification
thereof. [It includes also] registering what he obtains of its treasures so that the student may preserve
them by heart and record them in writing. [He must] then regularly peruse what he has written,
seeking verification and confirmation of it, for later on it will become relied upon, and one will review
his memorizations with it [in the company of] one who occupies himself with this art, whether he is
equivalent to one in rank, or above him or below. [This is] because by review, that which has been
memorized is reinforced, more precisely formulated, emphasized and fixated, and this [benefit] is
augmented the more one reviews. Reviewing for an hour with one skilled in this art is more beneficial
than reading and memorizing for hours, nay days. One should, in one's review, seek fairness and aim to
obtain or convey benefit, without being overbearing to one's companion, neither in heart nor in
speech, nor in any other aspect of one's demeanor. [One should] address him with fine, gentle terms,
and in this way, his knowledge will grow and his memorizations will be purified. And God knows best.
Nawawi, pp.47-48.
second category includes people] such as Ata' ibn al-Sa'ib2, Yazid ibn Abi Ziyad3, Layth ibn Abu
Sulaym4 and the like of them from among the conveyors of declarations and recounters of
reports. Although they are, in the eyes of the people of knowledge, well-known for that which
we have described in the way of knowledge and blamelessness, [individuals] other than them,
from among their comrades, such as possessed that perfection and uprightness in narration
which we [first] mentioned, excel them in position and rank, for this is, in the eyes of the
people of knowledge, a lofty rank and a sublime quality [which not everyone can attain].

Do you not consider, if you compare these three whom we have named - Ata', Yazid and Layth
- with Mansur ibn al-Mutamir5, Sulayman al-Amash6 and Ismail ibn Abi Khalid7 in [their]
perfection and uprightness in hadith , you find them disparate, [the first group] not
approaching [the second]. There is no doubt regarding that in the minds of the people
knowledgeable in hadith, on account of the abundant [reports] they have of the accuracy of
memory of Mansur, al-Amash and Ismail, and [of] their perfection in their hadith , and
because they have not known the same of Ata', Yazid and Layth.

In a similar manner to these, if you make a comparison between comrades, such as Ibn Awn 8
and Ayyub al-Sakhtiyani9 [on the one hand], and [on the other hand], Awf ibn Abu Jamilah
and Ashath al-Humrani - who were the two companions of Hasan [Basri] and [of] Ibn Sirin.
Although Ibn Awn and Ayyub were both companions of the two, there is great disparity
between them and [Awf and Ashath] with regard to flawlessness of virtue and accuracy of
reporting [the former pair being superior]. While Awf and Ashath are not devoid of
truthfulness and trustworthiness [either] in the eyes of the people of knowledge, yet the
situation is what we have described; [being a matter] of grades before the people of knowedge.
2 He is Ata' ibn al-Sa'ib, agnomen Abu al-Sa'ib, also called Abu Yazid, Abu Muhammad and Abu Zayd,
al-Thaqafi, a Kufi and a Successor. He is reliable, except that [his memory] became muddled towards
the end of his life. The scholars of this art have said : he became mixed up towards the end of his life,
and so whoever heard from him early on, that hearing is authentic, but whoever heard from
him later, then that hadith is confused. p.51
3 He is also called Yazid ibn Ziyad, a Qurashi, a Damascene. al-Hafiz [Ibn Hajar] said he is weak. Ibn
Numayr and Yahya ibn Main said he is nothing. Abu Hatim said he is weak. al-Nasa'i said he is to be
abandoned. Tirmidhi said his hadith are weak. pp.51-52.
4 The [vast] majority judged him weak; they said he became muddled, and his hadith became confused,
but he is of those who used to write their hadith. Ahmad ibn Hanbal said his hadith are confused, but
people related from him. Al-Daraqutni and Ibn Adiyy said he writes his hadith, but many said he did
not write his hadith, and [in fact] many of the \<salaf> used to abstain from writing hadith. p. 52.
5 He is one of the Successors of the Successors....He was like a cup [from which everyone drinks]; no-
one disagreed about him. For sixty years, he fasted [regularly by day] and stood [in prayer by night].
As for his worship, abstemiousness and austerity, and his refusal to [take the post of] judge until he was
compelled, [these] stories are more than can be contained [here], and too famous to mention. May God
have mercy upon him. And God knows best. pp. 52-53.
6 He saw Anas ibn Malik only [from the Companions]. p. 53.
7 A famous Successor who saw Anas ibn Malik and Salamah ibn al-Akwa, and heard [hadith from]
Abdullah ibn Abi Awfa, Amr ibn Hurayth, Qays ibn A'idh Abu Kalhal and Abu Juhayfah, all of whom
are Companions. p.53.
8 He is Abdullah ibn Awn ibn Irtiban. p.54.
9 Abu Amr ibn Abdu'l-Barr said, in "Al-Tamhid," "Ayyub used to sell skins in Basrah, and this is why he
was called al-Sakhtiani. p.54.
We have only named these [individuals] as examples in order that their cases might serve as a
symbol, whereby someone who is unfamiliar with the way of the people of knowedge in
ranking its people therein might consequently understand [this example]. For [indeed], the
man of lofty standing should not be lowered from his rank, nor should the one of low standing
in knowledge be elevated beyond his status. Each should be given his due right, and treated
according to his standing. It has been mentioned on the authority of A'ishah (may God be
pleased with her) that she said, "The Messenger of God (may God bless him and grant him
peace) orderd us to accommodate people according to their standings."10

Along with [this is] that which has been pronounced by the Qur'an, of the words of God, the
Exalted, (translated), "And above every individual of knowledge is a knower [superior to him]."
So, in accordance with such aspects as we have mentioned, we shall compile that which you
have requested of the reports from the Messenger of God (may God bless him and grant him
peace).11

As for those [reports] which are [transmitted] from people who are denounced [liars] in the
eyes of the people of knowledge, or according to most of them, we shall not occupy ourselves
with extracting their hadith . [They include people] such as Abdullah ibn Miswar Abu Jafar
Mada'ini, Amr ibn Khalid, Abdul-Quddus Shami, Muhammad ibn Said Maslub, Ghayath ibn

10 This, in view of [the fact] that his wording [in narrating the report] is not definitive, does not
necessitate
his having judged it as authentic. However, in view of [the fact] that he has cited it as proof and
presented it in the manner of the essence [of proof] rather than in the manner of attesting evidences,
implies his having judged it as authentic. Nevertheless, al-Hakim Abu Abdullah, the Hafiz, judged it as
authentic in his book, Marifat Ulum al-Hadith, Abu Dawud extracted it in his Sunan, through his isnd,
and was alone [among the compilers in narrating it]. He mentioned that its narrator from A'ishah is
Maymun ibn Abi Shabib, and he did not meet her. The shaykh (al-Hakim) said, "What Abu Dawud has
said is disputable, for [Maymun] is an early Kufi who met Mughirah ibn Shubah, and Mughirah died
before A'ishah. And, according to Muslim, concurrency [of lifespans], along with the possibility of
meeting, is sufficient to establish contact. Thus, if it could be cited from Maymun that he said, 'I did not
meet A'ishah,' Abu Dawud's certitude would be sound, but how unlikely that is!" This is the end of the
shaykh's words. I say : This hadith of Aishah has been narrated by al-Bazzar in his Musnad, and he
said, "This hadith is not known from the prophet (may God bless him and grant him peace) except
through this route, but it has been narrated from A'ishah through other than
this route [but] halted [at her], and God knows best." p.19.
"Among [his hadith ]'s benefits are the disparity of the rights of people in accordance with their
standings and ranks, this being in some regulations or most of them. [However,] the shariah has
judged them [all] equal in penalties and the like, as is [well-]known. And God knows best. p.55.
11 Muslim (may God have mercy upon him) mentions . . . that he is categorizing hadith into three
categories : The first [comprising] that which is narrated by precise hafiz, the second [comprising] that
which is narrated by blameless individuals who are mediocre in memorization and precision, and the
third [comprising] that which is narrated by weak and abandoned narrators. And, [moreover, he
states] that when he has exhausted the first category, he will follow it up with the second, [but] as for
the third, he does not stop over it. However, scholars have differed over [the implication] of this
categorization. The two Hafiz Imams, Abu Abdillah al-Hakim and his companion, Abu Bakr al-Bayhaqi
(may God have mercy upon them both) said that destiny overtook Muslim (may God have mercy upon
him) before he could bring forth the second category,
and that he only reported the first category. pp. 23-24.
Ibrahim, Sulayman ibn Amr, Dawud Nakhai and their likes, such as have been accused of
forging hadith and concocting reports.12

Similarly, we have also refrained from [reporting] the hadith of those for whom the greater
portion of their hadith are unacknowledged (munkar)13 or [are] mistakes. The sign of the
munkar [narration] amidst the hadith of a relator is that when his narration is compared with
the narrations of others [who are people] of memory and approval, his narration contradicts
theirs, or does not exactly conform with [theirs].14 So, if the major portion of [a narrator]'s
hadith are of this nature, he is one whose hadith are to be avoided; neither accepted nor
implemented. Among this variety of relators are Abdullah ibn Muharrar, Yahya ibn Ab
Unaysah, Jarrah ibn al-Minhal, Abu'l-Atuf, Abbad ibn Kathir, Husayn ibn Abdullah ibn
Dumayrah, Umar ibn Suhban and those who went their way in narrating \<munkar> hadith .
Therefore, we shall not turn to their hadith , nor occupy ourselves with them. [This is]
because the verdict of the people of knowedge, and that which we know of their approach
regarding the acceptance of that which a [single] relator has exclusively narrated, is : that [it
is a necessary condition for acceptance of his exclusive addition that] he must have
participated with reliable individuals of knowledge and memory in [narrating] some of that
which they have narrated. He must have devoted all his effort to this [knowledge and
memorization in order that his narrations be correct and] in agreement with theirs. So, if he is
found to be thus, and then after that he has added something which his companions did not
have, his addendum will be accepted.

However, [consider] someone whom you see applying himself to the likes of Zuhri, who is
[renowned for] his dignity and the large numbers of his companions who precisely memorized
his hadith as well as the hadith of others; or [someone who applies himself] to the likes of
Hisham ibn Urwah. The hadith of these two [authorities] are extensive and common to the
people of knowledge; the companions of the two having reported their hadith from them with
most of them corresponding to [the narrations of the other companions]. So, [consider this
individual who] narrates from the two of them, or from one of them, a number of hadith such
as are not known to any of the companions of the two. [And, moreover] he has not
participated with [the other companions] in [transmitting] such authentic [narrations] as they

12 The fabricated hadith is an invented, contrived [hadith ]. Sometimes, the fabricator might take the
words of someone else and take it and make it into a hadith , or he might take his own words. The
fabrication of many, or most of the fabricated hadith , is testified to by the feebleness of their wording.
Know that deliberate fabrication of a hadith is prohibited by the consensus of those Muslims who are
significant in [constituting] consensus. The deviant Karamiyyah sect veered [from this], for they
allowed fabrication in encouragement, dissuasion and ascetism. Some ignorants who called themselves
ascetics followed in their path, under the false notion that they were thereby encouraging the good.
This is plain idiocy and the height of ignorance, and sufficient to refute them is the saying of the
Messenger of God (may God bless him and grant him peace), "Whoever lies against me deliberately
should seek his place in the Fire." We will shortly give further commentary on this, God willing. p.56.
13 This which he has mentioned, may God have mercy upon him, is the meaning of \<munkar>
according to the muhaddithin, i.e. the munkar which is to be rejected. [However,] they might also
apply [the term] munkar to a reliable narrator narrating a hadith alone, which is not the munkar
[which is] rejected, provided the reliable narrator was accurate and precise [in memory]. p.57.
14 His saying, "or does not exactly conform with [theirs]," means it conforms to theirs only in a small
portion. p.57.
possess. Then, it is not permissible to accept the hadith of this variety of people. And God
knows best.15

We have explained of the methodology of hadith and its people some of that to which [that
person] might apply himself who desires [to tread] the path of the people [of hadith ] and
[who] is granted the ability [to do so]. God, willing, we shall add [further] explanation and
clarification at [selected] places in the book when mentioning flawed narrations, where we
have presented these in the places which lend themselves to explanation and clarification.

To proceed : May God have mercy upon you! Had it not been for that which I have seen in the
way of the malpractice of many of those who have set themselves up as mihaddithin, it would
not have been [this] easy for us to rise to that which you have requested by way of
discrimination and collection. [These so-called muhaddithin] persist in diffusing weak hadith
and munkar narrations, and desist from restricting [themselves] to the authentic, renowned
hadith which have been narrated by reliable individuals, [well-]known for their truthfulness
and trustworthiness. [They persist in this habit even] after their realization and affirmation
that much of that with which they bombard the ignorant among people is [in fact]
objectionable, reported from unapproved people. The imams of hadith, such as Malik ibn Anas,
Shubah ibn al-Hajjaj, Sufyan ibn Uyaynah, Yahya ibn Said al-Qattan, Abdur-Rahman ibn
Mahdi and other imams besides them, have condemned narration from [such narrators].
However, on account of that which I have informed you, regarding [these] people
disseminating the objectionable narrations with weak, unidentified isnds and their diffusing
them amongst the common people who do not know their flaws, responding to that which you
requested became lighter upon our hearts.

15 In brief, he has said, (may God have mercy upon him), that the addenudum of an accurate, reliable
narrator is acceptable, and the narration of irregular (shadhdh) and unacknowledged (munkar)
[narrations] is to be rejected. p.58.