of the transmitters is a crucial matter.

2 – Qualitative elevation. This occurs when the narrators in one chain are more firmly established in precision and uprightness than the narrators in another chain.

Example:
If a ḥadith is related through one route that has three transmitters, and through another route that also has three, yet the men of the first route are weaker than those of the second in accuracy and integrity, the second chain is unquestionably stronger and loftier than the first.

Likewise, if the ḥadith is narrated through a chain with four transmitters and through another with three, but the first chain is more reliable than the second in terms of trustworthiness and retention, then the first chain is loftier with respect to the status of its narrators.

In other words, the first enjoys qualitative elevation, while the second enjoys numerical elevation. Which of the two, then, should be preferred?

We say: precedence is given to the first—qualitative elevation—because it is this type that underpins the authenticity of a ḥadith. A chain may consist of only three transmitters, all trustworthy, and the ḥadith will be sound; another chain may consist of twenty transmitters, yet if all of them are weak, the ḥadith will not be sound.

Elevation, therefore, is divided into two categories:
1 – Numerical elevation: where the number of transmitters is smaller.
2 – Qualitative elevation: where the standing of the transmitters is stronger and higher with respect to accuracy and integrity.

The author, may Allah have mercy on him, discussed only numerical elevation and did not address qualitative elevation.