The definition of majhūl[1] is that narrator whose condition is not known,[2] and this narrator is not known for seeking knowledge. Thus, if more than one person narrates from him this will be termed majhūl al-ḥāl and this is the same as mastūr.[3] If none narrate from him except one, then this is termed majhūl al-’ayn. If the condition of the narrator is known,[4] or if he is known for seeking knowledge this will not be termed majhūl,[5] whether or not one or more narrates from him.
Types of narrators according to the Aḥnāf
The types of narrators according to the Aḥnāf are:
- Those who are known for their adālah, ḍabṭ, fiqh and their aḥādīth are accepted.
- Those who are known for their adālah and ḍabṭ but not fiqh, and their ahadith are generally accepted, except in the cases of necessity and cases where it obstructs sound judgement. This is the opinion of ‘Īsā bin Abān with many of the latter scholars following his view.
The preferred opinion according to the Aḥnāf, is that we accept every narration by a narrator who is known for their adālah and ḍabṭ, regardless of whether they are a faqīh or not, as long as their narration does not contradict the Qur’ān, well known Sunnah and ijmā’. Their narrations are given preference over qiyās, and this is the opinion of Imām al-Karkhī and those who followed him.
- There is a third category which has been mentioned by some Aḥnāf, and not mentioned by others, and this is the mastūr narrator. Some have considered their narrations as long as their outer appearance was good, even though their inner characteristics were not known.[6] Perhaps those who are mastūr and known to have a number of narrations, they may be considered through this as ‘adl in outer appearance.[7] However, the Aḥnāf do not stop on his adālah and give consideration to his inner actions.[8]
As for their ruling, it is understood from the speech of some, that they are accepted if they are from the first three generations and not after that. It is understood from others that their aḥādīth are not a ḥujjah (used as evidence in and of itself), rather ijtihād[9] should be exercised in accepting or rejecting their aḥādīth.
- Those who are not known for their adālah or ḍabṭ, and they are not known for carrying knowledge, such that they only narrate a ḥadīth or two for example, this person is termed majhūl. Their narrations can take one of five cases:
- The ḥadīth is found in the first three generations, and the salaf testify to the authenticity of the ḥadīth. This ḥadīth is accepted.
- The ḥadīth is found in the first three generations, and the salaf remain silent with regards to any criticism of the narrator. This ḥadīth is accepted.
- The ḥadīth is found in the first three generations, however the salaf differ on accepting or rejecting the ḥadīth, and this ḥadīth is narrated by thiqah narrators. If this hadith conforms with qiyās we accept it, and if not then it is rejected.
- The ḥadīth is not found in the first three generations. If the narrator himself is from the first three generations acting upon such a ḥadīth is permissible only. If the narrator himself is not from the first three generations, acting upon such a ḥadīth is not permissible. In any case, acting upon such a ḥadīth is not wājib.[10]
- That ḥadīth which is found in the first three generations and was rejected by the salaf. This ḥadīth is rejected.
Thus these five cases of majhūl al-’ayn and majhūl al-ḥāl have been presented from highest to lowest. Thus, the first is the strongest and the last is the weakest.
[1] Literally; unknown, unidentified.
[2] This narrator can be majhūl in terms of his adālah or ḍabṭ. For example we might know a narrator prays but may not be sure about his memory or precision of narrating.
[3] Ibn Ṣalāh says majhūl al-ḥāl and mastūr are different. Mastūr according to him is that narrator who is majhūl in terms of his bāṭin such as his characteristics, but not in terms of his ẓāhir such as his outward appearance like beard, clothing etc.
[4] We can know a narrator is not majhūl either by; specification in books, the mention of the narrator in the history of thiqah narrators, by Imām Bukhāri or Imām Muslim narrating from them, narrations by those who have stipulated their narrations are ṣaḥīḥ, by the works of a scholar regarding his narrations, by thiqah narrators narrating from them etc.
[5] According to Imām ‘Abd al-Barr.
[6] Those narrators which are عدل الظاهر خفي الباطن
[7] Such as having a beard, praying in the mosque etc.
[8] Those things which cannot be seen.
[9] Literally; effort, independent thinking.
[10] Obligatory
