Agreed Upon by the Two Giants: What Is Muttafaqun ‘Alayh?

The term Muttafaqun ‘Alayh (Agreed Upon) is often seen at the end of many hadiths, but do we fully understand its meaning? It signifies the highest level of authenticity, as endorsed by the two most authoritative collections of hadith. A hadith classified as Muttafaqun ‘Alayh must be agreed upon by the two great Imams: Al-Bukhari and Muslim. 

While some might assume that any narration found in the magnum opus of both imams, Sahih Bukhari and Sahih Muslim, automatically qualifies as Muttafaqun ‘Alayh, this assumption is not entirely accurate. In reality, certain conditions need to be met for a hadith to be classified under this designation.

Sheikh Saalih Al-‘Usaymi states that a hadith can only be described as Muttafaqun ‘Alayh if it meets these four conditions:

1. The Hadith is narrated by both Imam Al-Bukhari and Imam Muslim in their respective Sahihs and not from their other books. 

If Imam Al-Bukhari narrates a hadith in his book Al-Adab al-Mufrad and Imam Muslim includes it in his Sahih, the hadith is not classified as Muttafaqun ‘Alayh. The same applies if Al-Bukhari includes the hadith in his Sahih, while Muslim records it in another of his works, such as At-Tamyiz. This is because the term Muttafaqun ‘Alayh is reserved exclusively for hadiths found in both of their Sahihayn (The two books of Sahih; Sahih Bukhari and Sahih Muslim).

An example of this is the hadith about blame falling on the one who begins an insult:

Imam Al-Bukhari narrates in his book Adab Al-Mufrad: 

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ‏:‏ الْمُسْتَبَّانِ مَا قَالاَ فَعَلَى الْبَادِئِ، مَا لَمْ يَعْتَدِ الْمَظْلُومُ‏.‏

From Abu Hurairah r.a, The Prophet s.a.w said: “When two people insult each other, the sin is upon the one who began it , as long as the one who was wronged does not transgress the limits.”

Imam Muslim narrates the same hadith in his Sahih from Abu Hurairah with identical wording.

Despite both scholars reporting this narration, because Al-Bukhari did not include it in his Sahih, it does not fulfill the criteria of Muttafaqun ‘Alayh. Therefore, the proper referencing would be:

أخرجه البخاري في الأدب المفرد ومسلم في صحيحه

(Narrated by Al-Bukhari in Al-Adab Al-Mufrad and by Muslim in his Sahih.)

2. The Hadith is narrated by the same Companion (Sahabah)

If the same hadith is narrated by both Imam Al-Bukhari and Imam Muslim but through different Companions, it is not classified as Muttafaqun ‘Alayh, even if the wording and meaning are identical. One such example is the well-known hadith: “Every act of goodness is considered sadaqah”

Imam Al-Bukhari narrates: 

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ كُلُّ مَعْرُوفٍ صَدَقَةٌ ‏”

Narrated by Jabir bin Abdillah, The Prophet s.a.w said: “Every act of goodness is a sadaqah.”

Imam Muslim narrates: 

عَنْ حُذَيْفَةَ، فِي حَدِيثِ قُتَيْبَةَ قَالَ قَالَ نَبِيُّكُمْ صلى الله عليه وسلم وَقَالَ ابْنُ أَبِي شَيْبَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ كُلُّ مَعْرُوفٍ صَدَقَةٌ ‏“‏

Narrated by Huzaifah, The Prophet s.a.w said: “Every act of goodness is sadaqah.”

Although the wording of the hadith is identical, the fact that each Imam narrated it from a different Companion (Jabir and Huzaifah) means it does not meet the criteria for Muttafaqun ‘Alayh, which requires both narrations to be traced back to the same Companion; therefore, it cannot be classified as Muttafaqun ‘Alayh.

This is supported by Ibn Hajar when he said: “However, if the same matn (text) appears in both of their works but is transmitted through different companions, even if the wording or meaning is identical, it raises the question: can it still be classified as Muttafaqun ‘Alayh?”

This issue has been subject to scholarly debate. Based on the practice among hadith scholars, the general conclusion is that such narrations are not considered Muttafaqun ‘Alayh.

3. Both Imam Al-Bukhari and Imam Muslim narrated the hadith with a fully connected isnad (chain of narrators).

If one of the two Imams narrates a hadith in a mu‘allaq (disconnected) form while the other narrates it as mawsul (connected), the hadith is not classified as Muttafaqun ‘Alaih.

An example is the hadith: “Religion is sincere advice.”

حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادٍ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ، قَالَ قُلْتُ لِسُهَيْلٍ إِنَّ عَمْرًا حَدَّثَنَا عَنِ الْقَعْقَاعِ، عَنْ أَبِيكَ، قَالَ وَرَجَوْتُ أَنْ يُسْقِطَ، عَنِّي رَجُلاً قَالَ فَقَالَ سَمِعْتُهُ مِنَ الَّذِي سَمِعَهُ مِنْهُ أَبِي كَانَ صَدِيقًا لَهُ بِالشَّامِ ثُمَّ حَدَّثَنَا سُفْيَانُ عَنْ سُهَيْلٍ عَنْ عَطَاءِ بْنِ يَزِيدَ عَنْ تَمِيمٍ الدَّارِيِّ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏”‏ الدِّينُ النَّصِيحَةُ ‏”‏ قُلْنَا لِمَنْ قَالَ ‏”‏ لِلَّهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ ‏”‏

Narrated Muhammad ibn ‘Abbad al-Makki:

Sufyan narrated to us. He said: I said to Suhayl, “Amr narrated to us from al-Qa‘qa‘, from your father.” He (Sufyan) said: I hoped he would drop one narrator for me (i.e., not mention him).

He (Suhayl) said: “I heard it from the one who heard it from my father — he was a friend of his in al-Sham (Syria).”Then Sufyan narrated to us from Suhayl, from ‘Ata ibn Yazid, from Tamim al-Dari that the Prophet said: “ The Religion is sincere advice.” We said, “To whom?” He said: “To Allah, His Book, His Messenger, the leaders of the Muslims, and their common people.”

قَال النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الدِّينُ النَّصِيحَةُ. لِمَنْ؟ قَالَ لِلَّهِ وَلِرَسُولِهِ وَلأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ»

The Prophet s.a.w said: “The Religion is sincere advice (An-Nasihah). To Whom? to Allah, to His Messenger, to the Muslim rulers, and to all the Muslims.

When we observe both narrations, the hadith in Sahih Muslim is narrated with a complete chain of narration. However, Imam Al-Bukhari narrated it without a chain (mu‘allaq).

This is an example of what scholars call Mu‘alaqat al-Bukhari, narrations without full isnads, usually cited for commentary or support rather than as formal hadith entries. Although both Imams narrate the same hadith with identical wording and meaning, it is not considered as Muttafaqun ‘Alaih because Al-Bukhari did not present it with a connected chain that meets his conditions.

Therefore, the classification of Muttafaqun ‘Alaih requires that both Imams include the hadith with full, connected isnads that fulfill their criteria, not merely agreement on the text.

4. Both of them narrate the hadith with identical or similar wording. 

If both Imam Al-Bukhari and Imam Muslim narrate a hadith that carries the same meaning but differs in wording, it does not qualify as Muttafaqun ‘Alaih.

A clear example is the hadith concerning the virtue of ablution, where it is mentioned that the traces of wudu’ will shine on the Day of Resurrection:

Narrated by Imam Al-Bukhari:

عَنْ نُعَيْمٍ الْمُجْمِرِ، قَالَ رَقِيتُ مَعَ أَبِي هُرَيْرَةَ عَلَى ظَهْرِ الْمَسْجِدِ، فَتَوَضَّأَ فَقَالَ إِنِّي سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ “‏ إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرًّا مُحَجَّلِينَ مِنْ آثَارِ الْوُضُوءِ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ

Narrated by Nu’aim Al-Mujmir: “Once I went up the roof of the mosque, along with Abu Huraira. He perform ablution and said, “I heard the Prophet s.a.w saying, “On the Day of Resurrection, my followers will be called “Al-Ghurr-ul- Muhajjalun” from the trace of ablution and whoever can increase the area of his radiance should do so (i.e. by performing ablution regularly).’ “

Narrated by Imam Muslim: 

عَنْ أَبِي حَازِمٍ، قَالَ كُنْتُ خَلْفَ أَبِي هُرَيْرَةَ وَهُوَ يَتَوَضَّأُ لِلصَّلاَةِ فَكَانَ يَمُدُّ يَدَهُ حَتَّى تَبْلُغَ إِبْطَهُ فَقُلْتُ لَهُ يَا أَبَا هُرَيْرَةَ مَا هَذَا الْوُضُوءُ فَقَالَ يَا بَنِي فَرُّوخَ أَنْتُمْ هَا هُنَا لَوْ عَلِمْتُ أَنَّكُمْ هَا هُنَا مَا تَوَضَّأْتُ هَذَا الْوُضُوءَ سَمِعْتُ خَلِيلِي صلى الله عليه وسلم يَقُولُ ‏ “‏ تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوءُ ‏”

Abu Hazim reported: “I was (standing) behind Abu Huraira and he was performing the ablution for prayer. He extended the (washing) of his hand that it went up to his armpit. I said to him: O Abu Huraira, what is this ablution? He said: O of the tribe of Farrukh, you are here; if I knew that you were here, I would have never performed ablution like this; I have heard my Friend, The Prophet s.a.w say: ‘In a believer adornment would reach the places where ablution reaches.’”

Although both narrations are related to the merit and effects of ablution and are reported by both Al-Bukhari and Muslim, the difference in wording means that this hadith does not meet the condition for being classified as Muttafaqun ‘Alaih. For a hadith to be given that label, the wording must be identical or nearly identical, not just similar in meaning.

If these four conditions are not fulfilled, then it is inaccurate to describe the hadith as Muttafaqun ‘Alayh. Instead, the proper way to reference such a hadith is by stating: أخرجه البخاري ومسلم (Narrated by Al-Bukhari and Muslim). This is because the term Muttafaqun ‘Alayh is a precise technical classification that applies only to narrations that meet all four conditions.

While we have already understood these four conditions, let us examine this hadith, which fulfills them and is therefore deserving of being accepted as Muttafaqun ‘Alayh: 

عَنِ الْمُغِيرَةِ ـ رضى الله عنه ـ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏”‏ إِنَّ كَذِبًا عَلَىَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ، مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏”

Narrated by Al-Mughirah r.a, I heard the Prophet s.a.w said: “Indeed, lying about me is not like lying about anyone else. Whoever deliberately lies about me, let him take his seat in the Hellfire.’”

This hadith satisfies all four conditions of being classified as Muttafaqun ‘Alayh: first, it is narrated by both Imam al-Bukhari and Imam Muslim in their respective books of Sahih; second, the hadith is narrated by the same companion; third, the chain of narration is connected without any interruptions; and fourth, the wording and meaning of the hadith are identical in both collections. Therefore, this hadith meets all the criteria to be considered Muttafaqun ‘Alayh , reflecting the highest level of authenticity as affirmed by both of the most authoritative books in hadith literature.

While the four conditions of Muttafaqun ‘Alayh outlined by Shaykh Al-‘Usaymi represents the widely accepted understanding among scholars, it is important to recognize that earlier scholars had their own specific usages of the term. For example, Majd Ad-Din Ibn Taymiyyah, the grandfather of Shaykhul Islam Ibn Taymiyyah, used Muttafaqun ‘Alayh in a unique way in his book Al-Muntaqa Al-Akhbar, referring to hadiths narrated by Imam Al-Bukhari, Imam Muslim, and Imam Ahmad, not just the first two.

Similarly, Imam Al-Baghawi, in his work Sharh As-Sunnah, applies the term Muttafaqun ‘Alayh even when the narrations come from different companions. In his context, the agreement is based on the wording (matn) of the hadith rather than the chain of narration from a single companion. For example, he might say: “Agreed upon: narrated by Muhammad (Al-Bukhari) from Abu Hurairah, and Muslim from Ibn Umar,” indicating that both sources report the same meaning or text, even if the companions differ. This reflects a specific, personalized terminology adopted by him. 

Otherwise, the standard rule is that the term Muttafaqun ‘Alayh should only be used when the companion (Sahabi) narrator is the same in both the narrations of  Al-Bukhari and Muslim. This is the established usage among the majority of hadith scholars and forms the foundation of what qualifies a hadith as truly agreed upon.

Having understood this criteria, it allows us to be more precise and disciplined in our study and citation of hadith. It reminds us of the meticulous standards upheld by the scholars of hadith and encourages us to adopt the same care in our own approach. May Allah s.w.t grant us clarity in knowledge and sincerity in conveying it.

الله أعلم