arrange them in the order of their value. Sahih
Traditions are those which are found in the collections made by Bukhari 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). _Hadis-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 Isnad,
and other points. A few may be mentioned.

(1). _Hadis-i-Z'aif_, 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 {72} "weak
Tradition" has little force; but few rival theologians agree as to which
are, and which are not, "weak Traditions."

(2). _Hadis-i-Mua'llaq_, or a Tradition in the Isnad of which there is some
break. If it begins with a Tabi' (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 Imam, 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]

It is the universally accepted rule, that no authentic Tradition can be
contrary to the Quran. The importance attached to Tradition has been shown
in the preceding chapter, an importance which has demanded the formation of
an elaborate