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Sahih Hadith (Arabic: الحديث الصحيح, al-Hadith al-Ṣaḥīḥ) in Hadith terminology, may be translated as "authentic hadith (prophetic narration)"^[1] or "sound hadith (prophetic narration)".^[2] Ibn Hajar defines a hadith that is ṣaḥīḥ lidhātihi ("ṣaḥīḥ in and of itself") as a singular narration (ahaad; see below) conveyed by a trustworthy, completely competent person, either in his ability to memorize or to preserve what he wrote, with a muttaṣil ("connected") isnād^{[broken anchor]} ("chain of narration") that contains neither a serious concealed flaw (ʻillah, Arabic:علة) nor irregularity (shādhdh). He then defines a hadith that is ṣaḥīḥ lighairihi ("ṣaḥīḥ due to external factors") as a hadith "with something, such as numerous chains of narration, strengthening it."^[3]^{[full citation needed]} In the Sunni branch of Islam, the canonical hadith collections are the six books (Kutub al-Sittah) listed below.

Conditions

Ibn Hajar's definitions indicate that there are five conditions to be met for a particular hadith to be considered ṣaḥīḥ:

Each narrator in the chain of narration^{[broken anchor]} must be trustworthy;
Each narrator must be reliable in his ability to preserve that narration, be it in his ability to memorize to the extent that he can recall it as he heard it, or, that he has written it as he heard it and has preserved that written document unchanged;
The isnād must be connected (muttasil) insofar as it is at least possible for each narrator in the chain to have received the hadith from a predecessor;
The hadith, including its isnād, is free of ʻillah (hidden detrimental flaw or flaws, e.g. the establishment that two narrators, although contemporaries, could not have shared the hadith, thereby breaking the isnād.)
The hadith is free of irregularity, meaning that it does not contradict another hadith already established (accepted).

A number of books were authored in which the author stipulated the inclusion of ṣaḥīḥ hadith alone.

Ḥasan hadith

Ḥasan (حَسَن meaning "good") is used to describe hadith whose authenticity is not as well-established as that of ṣaḥīḥ hadith, but sufficient for use as supporting evidence.

Ibn Hajar defines a hadith that is ḥasan lithatihi – "ḥasan in and of itself" – with the same definition a ṣaḥīḥ hadith except that the competence of one of its narrators is less than complete; while a hadith that is ḥasan ligharihi ("ḥasan due to external factors") is determined to be ḥasan due to corroborating factors such as numerous chains of narration. He states that it is then comparable to a ṣaḥīḥ hadith in its religious authority. A ḥasan hadith may rise to the level of being ṣaḥīḥ if it is supported by numerous isnād (chains of narration); in this case that hadith would be ḥasan lithatihi ("ḥasan in and of itself") but, once coupled with other supporting chains, becomes ṣaḥīḥ ligharihi ("ṣaḥīḥ due to external factors").^[4]

Collections

According to Sunni Islam, which reflects the beliefs followed by 80–90% of adherents of Islam worldwide,^[5] Sahih status was achieved by the first two books in the following list (known as "the six books" or Kutub al-Sittah):

Ṣaḥīḥ al-Bukhārī. Considered the most authentic book after the Quran.^[6]
Ṣaḥīḥ Muslim. Considered the next most authentic book after Ṣaḥīḥ al-Bukhārī.^[6]
Ṣaḥīḥ ibn Khuzaymah. Al-Suyuti was of the opinion that Ṣaḥīḥ Ibn Khuzaymah was at a higher level of authenticity than Ṣaḥīḥ Ibn Ḥibbān.^[7]
Ṣaḥīḥ Ibn Ḥibbān. Al-Suyuti also concluded that Ṣaḥīḥ Ibn Ḥibbān was more authentic than Al-Mustadrak alaa al-Ṣaḥīḥain.^[7]
al-Mustadrak ʻalā al-Ṣaḥīḥayn, by Hakim al-Nishaburi.^[7]
Al-Āhādith al-Jiyād al-Mukhtārah min mā laysa fī Ṣaḥīḥain by Ḍiyāʼ al-Dīn al-Maqdisī, authenticity considered.^[8]
Al-Jami al-Kamil by Ziya-ur-Rahman Azmi

Different branches of Islam refer to different collections of hadiths or give preference to different ones.

References

^ "Google Translate". translate.google.co.uk. Archived from the original on 2021-06-02. Retrieved 2020-01-22.
^ Ibn al-Ṣalāḥ (2006). An Introduction to the Science of the Ḥadīth (PDF). Translated by Eerik Dickinson. Reading: Garnet Publishing Limited. p. 5. ISBN 1-85964-158-X. Archived (PDF) from the original on 2020-09-23. Retrieved 2019-11-30.
^ Nuzhah al-Nuthr, published with Al-Nukat by 'Ali ibn Hasan, pg. 82, Dar ibn al-Jawzi, al-Damam, 6th edition.
^ Nuzhah al-Nuthr, published as Al-Nukat, pg. 91–92, Dar ibn al-Jawzi, al-Damam, 6th edition.
^ Islamic Beliefs, Practices, and Cultures. Marshall Cavendish Reference. 2010. p. 130. ISBN 978-0-7614-7926-0. Archived from the original on 2022-07-08. Retrieved 2019-11-30. Within the Muslim community, the percentage of Sunnis is generally thought to be between 85 and 93.5 percent, with the Shia accounting for 6.6 to 15 percent, although some sources estimate their numbers at 20 percent. A common compromise figure ranks Sunnis at 90 percent and Shias at 10 percent. See further citations in the article Islam by country.
^ ^a ^b al-Shahrazuri, ʻUthman ibn ʻAbd al-Rahman Ibn al-Salah (1990). ʻAishah bint ʻAbd al-Rahman (ed.). al-Muqaddimah fi ʻUlum al-Hadith. Cairo: Dar al-Ma’aarif. pp. 160–9.
^ ^a ^b ^c Tadrib al-Rawi, vol. 1, pg. 148, Dar al-'Asimah, Riyadh, first edition, 2003.
^ al-Kattānī, Muḥammad ibn Jaʻfar (2007). Al-Risālah al-Mustaṭrafah (seventh ed.). Dār al-Bashāʼir al-Islamiyyah. p. 24.