Make your own free website on
On Tadlees Ahadeeth
Understanding Islam
Bayaan at-Talbees Ahlul-Takfeer
Ahlu-Sunnah Versus the Ashari/Sufi Movement
The Senior Scholars Warn Against Extremism and Exageration in Religion
Muslim Authorities
Countering Islamaphobia
To Non Muslims
Salafi Conferences With Scholars

Enter subhead content here

Ibn as-Salaah (d.643H) said,

 “The ruling concerning such narrators is that the ahadeeth narrated by them before they started to forget are accepted and the ahadeeth they narrated after they started to forget are not accepted. Also concerning the narrators there are doubts about (is which ahadeeth of theirs) was narrated before or after they became forgetful are not accepted.” (Muqaddimah Ibn as-Salaah Fee Uloom al-Hadeeth (pg.220)


Haafidh Ibn Hajr said,

 “The ruling concerning this is if the narration is before his memory deteriorated then it is accepted, if however this cannot be distinguished then there needs to abstinence….This depends and can be found out by the one’s this is to be taken from ie the narrators.” (Nazhatan-Nazhar Sharh Nukhbatul-Fikr (pg.82-83) Ta’leeq Wa Sharh Muhammad Awaidah, Nazhatan-Nazahr Fee Tawdheeh Nukhbatul-Fikr (pg.91) of Ibn Hajr al-Asqalaanee.)


Imaam Ibn Katheer said,

 “Whoever heard from them before their memories deteriorated then their narrations are accepted. Whoever heard from them after (their memories deteriorated) or if it is uncertain (when they heard from the narrator) then they are not accepted.” (Ikhtisaar Uloom al-Hadeeth (pg.190) of Ibn Katheer Ma Sharh Wa Ta’leeq Muhammad Awaidah, al-Baa’ith al-Hatheeth Sharh Ikhtisaar Uloom al-Hadeeth (pg.229).


Imaam’s Nawawee and Suyootee said,

 “And it is accepted that which has been narrated from them before their memory deteriorated, but their narrations are not accepted which were narrated after (memory deteriorated) or their narrations upon which there are doubts.” (Tadreeb ar-Raawee Fee Sharh Taqreeb an-Nawawee (2/896) in another edition (2/372).

 Shaikh al-Allaamah Haafidh bin Ahmad al-Hakamee (d.1377H) also mentioned the statement of Haafidh Ibn Hajr from Nazhatan-Nazhar. He also mentioned the statement of Imaam Nawawee from Sharh Saheeh Muslim on Abu Ishaaq as-Sabee’ee of him being from amongst the narrators whose memory deteriorated. (See Daleel al-Falaah Lee Tahqeeq Fan al-Istilah (pg.152-153) of Haafidh al-Hakamee Question no.70 “…What is meant by bad memory? What is the ruling on the one who has bad memory? What is mentioned about some of the ones whose memories deteriorated? Checking by Abu Yaasar Khaalid bin Qaasim ar-Raddaadee.)


Ustaadh Hammaad al-Ansaari said,

 “The hadeeth of the one who’s memory deteriorated is accepted when he heard before his memory deteriorated and those who heard after his Ikhtilaat (forgetfulness) are rejected.” (Yaan’e ath-Thamr Fee Mastalah Ahlil-Athar (1/48).


Shaikh Dr. Mahmood at-Tahaan said,

 “1. The narrations they narrated before their memories deteriorated are accepted.

  2. The narrations narrated after their memories deteriorated are rejected.

  3. Those narrations in which it cannot be ascertained whether the narrations were narrated before or after their memories deteriorated, then there is abstinence upon them up until further clarity.” (Tayseer Mastalah al-Hadeeth (pg.124)


See also

Balgatul-Hatheeth Ilaal Ilm al-Hadeeth (pg.52) of Imaam al-Allaamah Jamaal ud deen al-Mahaasain Abdul-Haadee a-Maqdisee (d.909H).

al-Taqayyid Wal-Aydah (pg.422-443) of Haafidh al-A’raaqee

al-Maqna’a (2/662-667) of Ibn al-Mulqin

al-Yawaaqiyat Wad-Darar (2/476-477) of Allaamah Minawee.

Mu’ajam Mastalahaat al-Hadeeth (pg.112-113).


The Allaamah ash-Shaikh Abdul-Muhsin al-Abbaad and Abdul-Kareem Muraad said,

 “The ruling concerning the narrations (of such people) that which is narrated from them before their memories deteriorated and if this is not known, it is accepted and that which was narrated after is not accepted. And those which cannot be distinguished are remained silent upon.” (Min Ateeb al-Minh Fee Ilm al-Mastalah (pg.44)



Abu Ishaaq is also a Mudallis

 Haafidh Ibn Sabt al-Ajamee said,

 “A major Successor (tabi’ee) and famous for tadlees.” (at-Tabayyeen Fee Asmaa al-Mudalliseen (pg.9)


Haafidh Ibn Hajr said,

 “Famous for tadlees, he is a successor and trustworthy. Nasaa’ee and others have also said this.” (Ta’reef Ahlul-Taqdees Bi-Maraatab al-Mawsoofeen Bit-Tadlees al-Ma’roof beh Tabaqaat al-Mudalliseen (no.91) pg.101 of the third level)


Imaam Ibn Hibbaan said,

 “He is a mudallis.” (ath-Thiqaat (5/177), (2/2/64) Qalmee, Tahdheeb ut-Tahdheeb (8/55)

 Hasan Karbeesee and Abu Ja’afar at-Tabaree mention him to be from amongst the mudalliseen narrators (Tahdheeb ut-Tahdheeb (8/55).


Ibn Ma’an said,

 “A’amsh and Abu Ishaaq as-Sabee’ee rendered the ahadeeth of the people of koofah to be corruptive due to tadlees.” (Tahdheeb ut-Tahdheeb (8/55)   


The Two Imaams Sufyaan Ibn Uyainah and Sufyaan ath-Thawree and Tadlees

As indicated above from the words of the scholars of hadeeth the Sufyaan in the chain is Ibn Uyainah. No doubt it is difficult to ascertain which Sufyaan this is whether Thawree or Ibn Uyainah so then the scholars of hadeeth look at the student of the Sufyaan and by this they make ta’ayyun which Sufyaan this is. However the student in this narration is Abu Nu’aym, which is another problem as he was the student of again both Sufyaan’s.

 He narrated from Sufyaan ath-Thawree (Tahdheeb ut-Tahdheeb (no.2538 4/102) and from Sufyaan Ibn Uyainah (Tahdheeb ut-Tahdheeb (no.2544 4/107).

 So for arguments if the Mukhaalifeen (opposers) say the Sufyaan in this chain is ath-Thawree and not Ibn Uyainah, then

 It is KNOWN Imaam, Ameer al-Mu’mineen Fil-Haadeth al-Hujjah al-Aabid, Sufyaan ath-Thawree was an Imaam of Ahlus-Sunnah and a preserver of hadeeth of the highest level yet still he was a mudallis

 Imaam Dhahabee said,

 “Sufyaan would to tadlees from weak narrators.” (Meezaan ul-Ei’tidaal (2/169), Siyaar A’laam an-Nabulaa (7/242, 7/274).

 Haafidh Ibn Hajr also said he was a mudallis. (Tabaqaat al-Mudalliseen (p.32 no.51) and Taqreeb ut-Tahdheeb (no.2458 pg.394) in another ed. (p.197), an-Nukt (2/621).

 Imaam Abdullaah ibn al-Mubaarak also said Sufyaan ath-Thawree would do tadlees. (Tahdheeb ut-Tahdheeb (4/102)

 As well as the following Imaams.

Imaam Bukhaari (al-Ellal al-Kabeer (2/966) of Tirmidhee and at-Tamheed (1/34).

Imaam Nasaa’ee. (Tabaqaat al-Mudalliseen (p.32 no.51))

Yahyaa ibn Ma’een. (Sharh Ellal at-Tirmidhee (1/357-358) and al-Kifaayah Fee Ilm ar-Riwaayah (p.361) of Khateeb al-Baghdaadee.

Yahyaa ibn Sa’eed al-Qattaan. (Tahdheeb ut-Tahdheeb (11/192)

Khateeb al-Baghdaadee (al-Kifaayah(p.361)

Haafidh Ibn as-Saalah (Muqaddimah pg.60)

Abu Mahmood al-Maqdisee. (Qaseedah Fil Mudalliseen (p.47, second poem)

Salaah ud deen al-Laa’ee. (Jaam’e at-Tahseel Fee Ahkaam al-Maraaseel (p.99)

Haafidh Ibn Rajab. (Sharh Illal at-Tirmidhee (1/358)

Imaam Nawawee and Imaam Suyootee (Tadreeb ar-Raawee Sharh Taqreeb (1/263) in another ed. (1/230).


What is Tadlees 

A Mudallis is the one who commits Tadlees which is when a narrator narrates from someone he does not directly hear from and omits the person he really hears from (See al-Fiyyah (1/180) of Haafidh al-A’raaqee, see also Nazhatun-Nazhar (p.82), an-Nukt (2/614) of Ibn Hajr and Tayseer Mastalah al-Hadeeth (p.78) of Dr. Mahmood at-Tahhaan.


The Ruling Concerning a Mudallis Narrator.

Imaam Ibn as-Salaah (d.643H) said,

 “The ruling is that the only narration of a Mudallis that will be accepted is the one in which he clarifies who he heard it from, and this is upon every that individual who commits Tadlees once.” (Muqaddimah Ibn as-Salaah (p.60) another ed. (pg.99).

 Imaam Ibn as-Salaah said this was the position of Imaam Shaafi’ee. (see ar-Risaalah (pg.379-380), Sharh Ellal at-Tirmidhee (1/353) and Muqaddimah Ibn as-Salaah (p.60)

 Imaam Yahyaa ibn Ma’een (d.233H) said,

 “The Mudallis is not a proof in is Tadlees.” (al-Kifaayah (p.362) and Sharh Ellal at-Tirmidhee (1/353) and (1/357-358)


Imaam Nawawee said,

 “If a Mudallis narrates with Ann then that narration with agreement will not be proof.” (al-Majmoo Sharh al-Muhazzab (6/212), Nasb ur-Raayah (2/34).

 Imaam Ibn Katheer has mentioned the same that a narration in which a mudallis clarifies he heard the narration, will be accepted, and thereafter brings the statement of Imaam Ibn as-Salaah. (See Ikhtisaar Uloom al-Hadeeth (pg.46-48), al-Baa’ith al-Hatheeth (pg.62-63).

 Similar has been mentioned by Imaams Nawawee and Suyootee. (Tadreeb ar-Raawee (1/24).

 See also Daleel al-Falaah Lee Tahqeeq Fan al-Istilah (pg.109-111).

Taqayyid Wal-Aydah (pg.78).

Fath al-Mugeeth (1/179) of Sakhawee.

Tawdheeh al-Afkaar (1/343).

al-Waseet (pg.295).

Asbaab Ikhtilaaf al-Muhaditheen (1/271).

Min Ateeb al-Minh Fee Ilm al-Mastalah (pg.29)

Tayseer Mastalah al-Hadeeth (pg.83).


Haafidh Ibn Hajr said,

 “If tadlees is established or proven from a trustworthy narrator then still his hadeeth will not be accepted, except the hadeeth in which he clarifies who he heard the hadeeth from.” (Nazhatun-Nazhar (pg.62) in another ed. (pg.66).