Second.—Hadís-i-Ahád. The authority of this class is
theoretically somewhat less than that of the first, but practically it is the same.
This class is again sub-divided into two:—
(1). Hadís-i-Sahíh, or a genuine Tradition. It is not necessary to go into the sub-divisions of this sub-division. A Tradition is Sahíh if the narrators have been men of pious lives, abstemious in their habits, endowed with a good memory, free from blemish, and persons who lived at peace with their neighbours. The following also are Sahíh, though their importance as authorities varies. I arrange them in the order of their value. Sahíh Traditions are those which are found in the collections made by Bukhárí and Muslim, or in the collection of either of the above, though not in both; or, if not mentioned by either of these famous collectors, if it has been retained in accordance with their canons for the rejection or retention of Traditions; or lastly, if retained in accordance with the rules of any other approved collector. For each of these classes there is a distinct name.
(2). Hadís-i-Hasan. The narrators of this class are not of such good authority as those of the former with regard to one or two qualities; but these Traditions should be received as of equal authority as regards any practical use.[[65]] It is merely as a matter of classification that they rank second.
In addition to these names, there are a number of other technical terms which have regard to the personal character of the narrators, the Isnád, and other points. A few may be mentioned.
(1). Hadís-i-Z'aíf, or a weak Tradition. The narrators of it have been persons whose characters were not above reproach, whose memories were bad, or who, worse still, were addicted to "bid'at," innovation, a habit now, as then, a crime in the eyes of all true Muslims. All agree that a
"weak Tradition" has little force; but few rival theologians agree as to which are, and which are not, "weak Traditions."
(2). Hadís-i-Mua'llaq, or a Tradition in the Isnád of which there is some break. If it begins with a Tábi' (one in the generation after that of the Companions), it is called "Mursal" the one link in the chain, the Companion, being wanting. If the first link in the chain of narrators begins in a generation still later, it has another name, and so on.
(3). Traditions which have various names, according as the narrator concealed the name of his Imám, or where different narrators disagree, or where the narrator has mixed some of his own words with the Tradition, or has been proved to be a liar, an evil liver, or mistaken; but into an account of these it is not necessary to enter, for no Tradition of this class would be considered as of itself sufficient ground on which to base any important doctrine.[[66]]