What is the criterion that enables us to say: a reference is from the first or second category? Is it the fame of the book, its critical edition, and its publication by many publishing houses? And how do we deal with obscure references found as manuscripts in major institutions like Al-Azhar? And if the hadith is in the chapter of rulings, then is this isnad (chain of narration) only for consideration, and if we find it in more than two of these obscure books with this sound isnad, or with another sound isnad, then does it become hasan (good) in itself, and if we find it in only one book, or two books from these books, then does it not rise to the level of hasan? And if the hadith is in the chapter of the virtues of deeds, then is it acted upon with the conditions stipulated by scholars for acting upon a weak hadith, and it is not said: The Messenger of Allah, may Allah bless him and grant him peace, said, but rather it is said: It was narrated from the Messenger of Allah, may Allah bless him and grant him peace?
The avoidance of a particular by the well-known and reputable collections (Dawawin), and its独占 (tafarrud) by some unreliable books or parts (ajza'), is an indication of its weakness and lack of authenticity. Hadith criticism relies on examining the famous Islamic collections, comparing the hadith with sound () and good () narrations, ensuring it does not contradict fundamental principles, and scrutinizing its narrators. If a hadith is outside these collections and contradicts fundamental principles, it is weak, even if its chain of narration () appears outwardly sound.
Scholars have been lenient regarding weak hadiths in matters of virtues (fadail) and softeners of hearts (raqaiq), provided they are not fabricated, while they have been strict concerning hadiths related to rulings (ahkam). As for the criteria of reliable books, the narrations have clarified examples of both reliable and unreliable collections.
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