Musalsal Isnaad

Subtleties of Isnaad (Lataa’if ul-Isnaad): Part 1

Musalsal Isnaad

Meaning of Musalsal Linguistically and Technically

Linguistically, “Musalsal” refers to the connection of one thing with another i.e. bound together with a Silsilah or link, i.e. inter-linked, sequential, or serial. Such as a train or rings of iron joined together to make a chain

Technically, a Musalsal (uniformly-linked or continuous) isnaad is one in which all the reporters use the same mode of transmission or in other words, all of them while narrating a chain, share a common description (Siffah) or condition (Haal) whether it be in each of its narrator or narration, or whether its entire chain is narrated upon a single description or condition at all its levels.

The meaning of continuous or a common mode is that a narrator shares a common Description (Siffah) or Condition (Haal) with the remaining narrators of the chain.

The difference between Description (Siffah) and Condition (Haal) is that Description (Siffah) is what necessitates a human or is a part of him at all times and conditions just as how we say about a person that he is a Haafidh, or he is a Qaari, or he is an Imaam and other similar descriptions that describe or necessitate a human. And similarly, we also say that a Hadeeth is Musalsal (continuous) with Huffaadh, or Thiqaat, or Qudaat, and so on i.e. all the narrators in its chain are Huffaadh, or Thiqaat (Reliable), or Qudaat (Judges).

As for the Condition (Haal) then it is what a human achieves on a temporary basis and it does not necessarily necessitate his personality. Hence, Love and Hate are among the conditions of a human and similarly the entwining of fingers is a condition like other temporary conditions.

And with that “Tasalsul (continuity i.e. of the chain)” is divided into two categories, which are: (1) Succession or Continuity of Condition (Haal) and (2) Continuity of Description (Wasf).

Categories of Tasalsul:

First: Sharing of a common Condition (Haal):

It means that the condition of the narrator of the hadeeth while narrating the hadeeth was the same as that of his Teacher (whom it took it from) and likewise, the condition of that teacher while narrating the hadeeth was the same as that of his teacher until the end of the chain.

And it has three subdivisions:

1-    Sharing a common word while narrating: which means that all the narrators from the beginning of the chain to the end share a common word while narrating the hadeeth such as the following Hadeeth.

Imaam Ibn Abi ad-Dunya narrates in Kitaab ash-Shukr (1/39 H. 109):

“حدثنا الجروي، حدثني عمرو بن أبي سلمة، ثنا أبو عبيدة الحكم بن عبدة، ثنا حيوة بن شريح، عن عقبة بن مسلم، عن أبي عبد الرحمن الحبلي، عن الصنابحي، عن معاذ، قال: قال لي النبي: " إني أحبك، فقل: اللهم أعني على ذكرك، وشكرك، وحسن عبادتك "، قال الصنابحي: قال لي معاذ: إني أحبك، فقل هذا الدعاء، قال أبو عبد الرحمن: وأنا أحبك فقل، قال حيوة: قال لي عقبة: وأنا أحبك فقل، قال أبو عبيدة: قال لي حيوة: وأنا أحبك فقل، قال لي عمرو: قال لي أبوعبدة: وأنا أحبك فقل، فقال لي حسن يعني الجروي: وأنا أحبك فقل”

“(Al-Jarawi) narrated to us, who narrated from (Amr bin Abi Salamah), who narrated from (Abu Ubaydah al-Hakam bin Abdah), who narrated from (Haywah bin Shurayh), from (Uqbah bin Muslim), from (Abu Abdur Rahmaan al-Hubuli), from (As-Sunaabihi), from (Mu’aadh) (radiallah anhu) who said that (the Prophet) (sallallaahu alayhi wasallam) told me: ‘Indeed I love you, so say: O Allaah help me remember You, to be grateful to You, and to worship You in an excellent manner.’

(As-Sunaabihi) said that (while narrating this narration), (Mu’aadh) told me: ‘Indeed I love you, so say this Du’aa.’

(Abu Abdur Rahmaan) said (while narrating this narration), ‘Indeed I love you, so say…’

(Haywah) said that (Uqbah) told me, ‘Indeed I love you, so say…’

(Abu Ubaydah) said that (Haywah) told me, ‘Indeed I love you, so say…’

(Amr) said that (Abu Ubaydah) told me, ‘Indeed I love you, so say…’

Similarly, (the author of the book said) (Hasan Al-Jarawi) told me, ‘Indeed I love you, so say…’”

So this entire chain is continuous (Musalsal) with each narrator saying the words while narrating it to their students, “Indeed I love you, so say…” copying the exact method and words of the Prophet (sallallaahu alayhi wasallam).

2-    Sharing a common act or gesture while narrating: which means that all the narrators from the beginning of the chain to the end share a specific act or gesture in common while narrating the hadeeth such as Musalsal Bi’t Tashbeek (Each narrator interlocking his finger while narrating it to the next narrator) and Musalsal Bil Musaafahah (Each narrator shaking hands with the next while narrating).

3-    Sharing a common gesture as well as word while narrating: which means that all the narrators at all levels of the chain agree upon a common gesture along with a common word while narrating the hadeeth, such as the hadeeth in which each narrator grasps his beard while narrating and says the words, “I believe in the Qadr”.

Second: Sharing of a common Description or Trait (Siffah):

It refers to all the narrators of a chain sharing a common trait and it has two subdivisions:

1-    Sharing of a common description of the Narrator: which refers to the Tasalsul in the chain that comes under the characteristic or trait of a narrator. The traits of a narrator are divided into verbal traits (Sifaat Qawliyyah) and practical traits (Sifaat Fi’liyyah).

Thus sharing a common verbal trait of the narrators would mean that all the narrators agree upon the verbal trait of the narrator that relates to the narrator, such as their agreement upon narrating the most authentic of narration like the Musalsal Hadeeth of recitation of Surah Saff.

As for the agreement upon the practical traits of the narrators that it is when all the narrators of the chain from beginning to the end share a common description such has Hifdh (Memorization), Itqaan (Mastery), and others. Like the hadeeth of Musalsal bil Huffaadh (The chain of which contains all the Haafidh narrators), and Musalsal bil Fuqaha (The chain of which contains all the Faqeeh narrators), and Musalsal bil Basriyyeen (The chain of which contains all the Basri narrators) etc.

2-    Sharing of a common description of the way the hadeeth is related, such as:

-         The expression of narration: such as all the narrators agreeing upon narrating with the expression “Haddathana (He narrated to us)” or “Akhbarna (He informed us)”, or other forms of narrating.

-         The period of narration: such as all the narrators agreeing upon the narration of a hadeeth at a specific time or day.

-         The date of narration: such as all the narrators agreeing upon mentioning the date the narration was related, such as the first hadeeth he heard from his Shaykh, or that each narrator was the last one to hear that hadeeth from his teacher, like Musalsal Bil Awwaliyya and Musalsal bil Aakhariyyah.

Nature of Musalsal Asaaneed:

With regard to their continuity, Musalsal Asaaneed are divided into two forms:

First: al-Musalsalaat at-Taammah (Completely Continuous)

It is a Musalsal Isnaad which is continuous from the beginning of the chain until the end and this is what most of the Musalsal narrations are comprised of.

In the illustrations above some examples of Musalsal Taammah have been mentioned but among them there are some about which there is dispute whether their continuity is complete (Taammah) or there is a disconnection in it?

Second: al-Musalsalaat al-Naaqisah (not fully continuous)

The default in Musalsal Asaaneed is that they are completely continuous from the beginning of the chain until the end. However sometimes, a disconnection occurs in the continuity of the isnaad at some levels of the chain either at its beginning or at the end. This is called “Musalsal al-Naaqis”.

For example the Musalsal Bil Awwaliyyah (The narration which is the very first narration each of its narrators heard from his Shaykh in the beginning of his career in narrating).

The chain of this Isnaad goes as follows, Imaam Abu Taahir as-Salafi narrates:

(Ja’far bin Ahmad as-Siraaj) narrated to us and it was the first hadeeth that I heard, he said: (Abu Nasr as-Sijzi) narrated to us and it was the first hadeeth that I heard, he said: (Abu Ya’la Hamzah bin Abdul Azeez) narrated to, and it was the first hadeeth I heard from him, he said: (Abu Haamid al-Neesaaboori) narrated to us, and it was the first hadeeth I heard, he said: (Abdur Rahmaan bin Bishr al-Abdi) narrated to us, and it was the first hadeeth I heard, he said: (Sufyaan bin Uyaynah) narrated to us, and it was the first hadeeth I heard from Sufyaan, he narrates from (Amr bin Deenaar), from (Abu Qaaboos), from (Abdullah bin Amr bin al-Aas), who said that the (Prophet) (sallallaahu alayhi wasallam) said: “If you show mercy to those who are on the earth, He Who is in the heaven will show mercy to you”

As we can see that this chain is continuous (Musalsal) with narrators who narrated this narration as their first narration. But this continuity is broken at and after (Sufyaan bin Uyaynah), so this is an example of “Musalsal Naaqis” whose continuity broke at the end of the chain.

Now here is an example of “Musalsal Naaqis” whose continuity brakes at the beginning of the chain.

Imaam Bayhaqi narrates in Sunan al-Kubra (2/107 H. 2519) with a Saheeh chain:

“أخبرنا أبو عبد الله الحافظ، ثنا أبو عبد الله محمد بن عبد الله الصفار الزاهد إملاء من أصل كتابه قال: قال أبو إسماعيل محمد بن إسماعيل السلمي: " صليت خلف أبي النعمان محمد بن الفضل فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع "، فسألته عن ذلك، فقال: " صليت خلف حماد بن زيد فرفع يديه حين افتتح الصلاة وحين ركع وحين رفع رأسه من الركوع " فسألته عن ذلك، فقال: " صليت خلف أيوب السختياني فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع "، فسألته، فقال: " رأيت عطاء بن أبي رباح يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع "، فسألته، فقال: " صليت خلف عبد الله بن الزبير، فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع "، فسألته، فقال عبد الله بن الزبير ": صليت خلف أبي بكر الصديق رضي الله عنه فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع " وقال أبو بكر: صليت خلف رسول الله صلى الله عليه وسلم، " فكان يرفع يديه إذا افتتح الصلاة وإذا ركع وإذا رفع رأسه من الركوع "”

“(Abu Abdullah al-Haafidh) informed us, who narrated from (Abu Abdullah Muhammad bin Abdullah as-Saffaar) from the original text of his book, he said that (Abu Ismaa’eel Muhammad bin Ismaa’eel as-Sulami) said: I prayed behind (Abu al-Nu’maan Muhammad bin al-Fadl) so he raised his hands when he started the Salaah and when he bowed and when he raised his head from bowing, so I asked him about that so he said: I prayed behind (Hammaad bin Zayd), so he raised his hands when he started the Salaah and when he bowed and when he raised his head from bowing, when I asked him about that he said: I prayed behind (Ayyoob as-Sakhtiyaani), so he raised his hands when he started the Salaah and when he bowed and when he raised his head from bowing, when I asked him about that, he said: I saw (Ataa bin Abi Rabaah) raising his hands when he started the Salaah, when he bowed and when he raised his head from bowing so I asked him about that and he said: I prayed behind (Abdullah bin az-Zubayr) (radiallah anhu), so he raised his hands when he started the Salaah and when he bowed and when he raised his head from bowing, so I asked him about that so he said: I prayed behind (Abu Bakr as-Siddeeq) (radiallah anhu), so he raised his hands when he started the Salaah and when he bowed and when he raised his head from bowing, and Abu Bakr said: I prayed behind the (Messenger of Allaah) (sallallaahu alayhi wasallam), so he raised his hands when he started the Salaah and when he bowed and when he raised his head from bowing.”

So this chain is continuous (Musalsal) with each teacher practically illustrating the act of Raf’ ul-Yadayn to his student in prayer as done by and taught to him by his teacher until all the way to the Messenger of Allaah (sallallaahu alayhi wasallam). However, this act of illustration and thus continuity is broken at the beginning of the chain before As-Sulami. So this is an example of “Musalsal Naaqis” whose continuity is broken at the beginning of the chain and it also is an example of the first category of Tasalsul shown above (i.e. the Tasalsul of Haal or condition).

Benefits of a Musalsal Isnaad:

A Musalsal hadeeth has benefits that are general as well as specific. The general benefits apply to all types of Musalsal hadeeth and as for the specific benefits then they are only restricted to some types.

One thing to keep in mind is that these benefits do not prevent a Musalsal hadeeth from being weak because the Asbaab (causes) of weakness are numerous.

Among the General benefits of Musalsal Isnaad are:

1-    Indication of Ittisaal (connection) and the absence of Inqitaa (interruption) in the chain such as the Musalsal chain in which all the narrators use the expressions “Sami’tu (I heard)” or “Haddathana (He narrated to us)” or “Akhbarna (He informed us)”. And likewise, it indicates towards the Dhabt (accuracy) of the narrators in that the narrator not only memorized the chain and the text but also the exact condition with which he received that chain.

2-    Protection from the Tadlees of some of the narrators and that is when the chain is Musalsal with the explicit expressions of Samaa from its narrators.

3-    Imitation of the Prophet (sallallaahu alayhi wasallam) verbally as well as practically.

4-    Elevation of doubts in which repetition or reversal of the narrators is probable such as those narrators whose names are the same as that of their father and grandfather like “Hasan bin al-Hasan bin al-Hasan bin Ali bin Abi Taalib” radiallah anhum ajma’een.

As for the specific benefits they include the fact that a narration that is Musalsal with Huffaadh A’immah, it gives the benefit of certain knowledge according to many of the Muhadditheen as Haafidh Ibn Hajar affirms in Sharh al-Nukhbah that:

“المسلسل بالحفاظ مما يفيد العلم القطعي”

“A Musalsal with all Huffaadh in its chain is among those that give the benefit of certain knowledge.”

The condition stipulated with this is that it should not be a ghareeb chain. Hence an example could be given of a hadeeth narrated by Imaam Ahmed in which he is also supported by a Thiqah person, from Imaam Shaafi’ee in which he is also supported by a Thiqah person, from Imaam Maalik in which he is also supported by a Thiqah person, from Naafi’ and with him likewise a Thiqah person, from Ibn Umar (radiallah anhu). This is a Musalsal bil Huffaadh chain.

And there are two other benefits with which we will end this discussion of ours:

First: Musalsal narrations are rarely free from any weakness:

The experts of Hadeeth have done prolonged researches on the chains of Musalsal ahaadeeth and they have found that most of the Musalsal narrations are weak and only rare narrations among them are Saheeh.

The meaning of being weak here is that there is weakness within their Tasalsul (continuity) associated with a certain condition that makes it Musalsal such as the Musalsal hadeeth of Tashbeek (entwining of fingers). Even though the text of this hadeeth is found in Saheeh Muslim but the chain with which it is narrated as Musalsal is weak.

Hence, Imaam Ibn as-Salaah said:

“وقلما تسلم المسلسلات من ضعف، أعني في وصف التسلسل لا في أصل المتن”

“Musalsal narrations are rarely free from weakness, meaning: weakness in the very nature of Tasalsul, not in the original text.”

[Muqaddimah Ibn as-Salaah (P. 276)]

Allaamah Sakhaawi said:

“وقلما يسلم التسلسل من ضعف يحصل في وصف التسلسل لا في أصل المتن، كمتسلسل المشابكة فمتنه صحيح، والطريق بالتسلسل فيها مقال”

“And rarely are the Musalsal narrations free from the weakness that comes in the nature of Tasalsul not in the original text, such as the Musalsal narration of Interlocking the fingers, for its text is Saheeh but the route through which it comes as a Musalsal contains criticism.”

[Fath ul-Mugheeth (4/41)]

Imaam Dhahabi said:

“وعامة المسلسلات واهية، وأكثرها باطلة؛ لكذب رُواتها، وأقواها: المسلسل بقراءة سورة الصف، والمسلسل بالدمشقيِّين، والمسلسل بالمصريين، والمسلسل بالمحمدين إلى ابن شهاب”

“The common Musalsal narrations are weak and most of them are Baatil due to the lies of their narrators. The strongest of all Musalsal narrations is the Musalsal narration with the recitation of Surah Saff, and the Musalsal narration of Dimashqi narrators, and the Musalsal narration of Basri narrators, and the Musalsal narration of narrators by the name of Muhammad until Ibn Shihaab.”

[Al-Mawqadhah (P. 44)]

Second: The Most Authentic Musalsal Chain in the world:

The Musalsal hadeeth with the recitation of Soorah Saff is the most authentic of all Musalsal chains.

Allaamah Sakhaawi said in Fath ul-Mugheeth:

“وأصحها مطلقا المسلسل بسورة الصف ثم بالأولية”

“The most authentic Musalsal chain in absolute sense is the one with the recitation of Soorah Saff, then comes the Musalsal of the first hadeeth heard”

Allaamah Suyooti narrates from Haafidh Ibn Hajar al-Asqalaani that he said:

“أصح مسلسل يرد في الدنيا المسلسل بقراءة سورة الصف”

“The most authentic of all Musalsal narrations found in the world is the Musalsal narration of the recitation of Soorah Saff”

[Tadreeb ar-Raawi (2/643)]

Suyooti comments after this:

“قلت: والمسلسل بالحفاظ والفقهاء أيضا”

“I say that the Musalsal chain with Huffaadh and Fuqaha is also included”

Summary:

Musalsal (uniformly-linked or continuous) isnaad is one in which all the reporters use the same mode of transmission whether it relates to their Description/Trait/Siffah (a permanent trait which stays with the person all the time such as Hifdh or place of residence) or Condition/Haal (a temporary state which does not stay all the time such as shaking hands, saying a specific word, or interlocking the fingers etc)

With regard to the nature of continuity, Musalsal can either be Musalsal at-Taam (completely continuous) in which the entire chain is narrated with the same modes of either the Description or Condition, or it can be Musalsal Naaqis (not fully continuous) in which the chain is only partially continuous with the modes of either the Description or Condition, due to the occurrence of discontinuity of these modes at any level of the chain.

Musalsal Isnaad gives the benefit of connectivity in the entire chain and gives the indication of the narrator’s accuracy in narration, and most importantly it is done mostly in imitation of the Prophet (sallallaahu alayhi wasallam).

One important fact about the Musalsal chains is that most of them are usually weak and only rarely are such narrations found to be authentic in their continuity of a specific mode not in the original text of the hadeeth, and the most authentic of all Musalsal narrations is the one in which all the narrators have narrated the hadeeth with the recitation of Soorah Saff.

Books on this Topic:

Many authors have authored books in which they compiled Musalsal narrations with their chains. Such as:

1-    Musalsalaat Abi Bakr Ibn Shaazaan.

2-    Musalsalaat Abi Nu’aym al-Asbahaani.

3-    Musalsalaat al-Khateeb al-Baghdaadi.

4-    Musalsalaat Ibn Asaakir.

5-    Al-Musalsalaat by Ibn al-Jawzee.

6-    Ahaadeeth Muqtabasah min al-Arba’een al-Musalsalah.

7-    Al-Musalsalaat min al-Ahaadeeth wal Athaar by Sulemaan bin Moosa al-Kalaa’ee.

8-    Khamsah Ahaadeeth Musalsalaat by Zayaa al-Maqdisi.

9-    Al-Jawaahir al-Mufassilah fi al-Ahaadeeth al-Musalsalah by Ibn Taylasaan.

10-          Ahaadeeth Musalsalaat by Ibn Zahra as-Soofi.

11-          Ahaadeeth Musalsalah by Ibn Naaqah al-Hanafi.

12-          Musalsalaat Ibn Naasir ud-Deen.

13-          Al-Jawaahir al-Mukallalah fi al-Akhbaar al-Musalsalah by As-Sakhaawi.

14-          Al-Musalsalaat al-Kubra and Jayyaad al-Musalsalaat both by As-Suyooti.

15-          Al-Mawaarid as-Silsilah fil Ahaadeeth al-Musalsalah by Ibn at-Tayyab al-Faasi al-Madani al-Maaliki.

16-          Al-Manaahil as-Silsilah fil Ahaadeeth al-Musalsalah by Abdul Baaqi al-Ayyoobi.

17-          Al-Ayaat al-Bayyinaat fi Sharh wa Takhreej al-Musalsalaat by Abdul Hafeedh al-Faasi.

18-          Al-Fawaaid al-Jaleelah fi Musalsalaat Ibn Aqeelah by Muhammad bin Ahmed bin Sa’eed al-Hanafi.

19-          Risaalah al-Musalsalaat by al-Kattaani.

20-          Al-Aajilah fi al-Ahaadeeth al-Musalsalah by Abu al-Faydh al-Fadani.

And others

And Allaah knows best.