Waliuddin Abu Abdullah Mahmud Tabrizi

“ In Islám the Traditions are used both in the formation of canon law and also in the exegesis of the Qurʾán; whilst not a little of what we know of the life and character of Muḥammad is derived from the same source. As every word and act of the Prophet is for the Muslim a divine rule of faith and practice, the influence of the Traditions on the lives of millions, all over the world, is difficult to over-estimate.
A Tradition is technically divided by Muslim theologians into two parts. There is first, the isnád, the support or authority on which the Tradition rests. ”

“ A Ḥadíthuʾl-Muʿallaq is a Tradition in which there is a break in the chain of narrators, that is, the isnád is not perfect. If the Tradition does not come from a Companion of the Prophet, but from a Tábiʾ, a man of the next generation, it is called a Mursal. In some cases there are other defects: these have to be taken note of by the Muslim student, but we may pass them by. A Tradition must not be contrary to a statement in the Qurʾán and it can be abrogated by a verse of the Qurʾán. The place of the Traditions in Islam theology and law is a very important one. ”

“ Traditions are of varying value. A Tradition of the highest class is called Ḥadíthuʾl-Mutawátir. In this case the isnád must be perfect, that is, the chain of narrators must be continuous, and each narrator must have been a man of unblemished conduct. These Traditions are few in number. Next to them come Traditions known as Ḥadíthuʾṣ-Ṣaḥíḥ or genuine Traditions. Those in the collections made by Bukhári and Muslím are generally placed in this class. Traditions known as Ḥadíthuʾl-Ḥasan, are accepted as good, though inferior to the other two classes. ”