Nukhbatul Fikr - Ibn Hajar (text recognition)

Nukhbat al-Fikr by Ibn Hajar Al-Asqalani

Introduction

In the Name of Allah, Merciful and Compassionate

Praise to Allah who never ceases being know, able. May Allah bless our liegelord Muhammad, whom He sent to humankind as a bearer of good tidings and a warner, and upon his folk, Companions, and many salutations. To commence: The books of the nomenclature of adith specialists are many and were expanded and condensed. One of my brothers asked that I summarize for them what is important. I responded to his request seeking to be counted among those who trod the [scholarly] paths. So I say:

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Reports & Their Paths TUV/!WU2/8%K/

The paths of a report (khabar) are either: 1. without specific number 2. more than two paths 3. two paths 4. one path The first is the masstransmitted report (mutawXtir), and conveys sure knowledge (ilm yaqYnY) when its conditions are met. The second is the wellknown report (mashhZr) and it is also called the wellcirculated report (mustafY) according to one opinion. The third is the rare report (azYz). It is not the [minimal] condition for authenticity, contrary to whoever claimed it. The fourth is the uncommon report (gharYb). All of them except for the first are solitary reports (XXd). They [=these reports] encompass the accepted and the rejected since using them as evidence hinges on investigating the status of the reporters, contrary to the first category. Yet they might

contain what conveys inductive knowledge (ilm naarY) with external indicators, according to the preferred opinion.

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Then the uncommonness (gharXba) is either: 1. at the root of the chain (sanad) 2. or not. The first is the absolutelyunique report (fard mulaq) [e.g. oneadYth narrator, onecompiler narrator, onenarrator adYth, onelocality narrations]. The second is the relativelyunique report (fard nisbY), and it is rare that the term unique (fard) is used for it without qualification.

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Dividing Accepted Reports into Sound & Fair /d?

The solitary report (XhXd) transmitted by: 1. an upright (adl) 2. thoroughly accurate person (tXmm al-ab) 3. with a continuous chain (sanad) 4. that is not defective (muallal) 5. nor anomalous (shXdhdh) is the soundinitself report (aY bi dhXtihi). Its ranks are commensurate to variation in these conditions. Hence al-BukhXrYs aY was put first, then Muslims, and then what matches their criteria (shurZ).

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Fair Reports /

If the accuracy decreases then it is the fairinitself report (asan li dhXtihi); with multiple paths it is considered sound (aY). If the grading is composite [e.g. fairsound (asan aY)] it is [either] because of indecision regarding the reporter when it [=his report] is unique [either fair or sound]; otherwise it is from examining two chains [one fair and one sound].

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Additions from Trustworthy Narrators 17U c

An addition from a narrator of each of these two types of chains [the sound and the fair] is accepted as long as his addition does not negate [the report of] someone who is more trustworthy. If the addition is contrary to something superior (arja), the stronger is the wellpreserved report (mafZ), and its opposite is the anomalous report (shXdhdh). If in addition to being contrary it is weak (aYf), the stronger is the wellrecognized (marZf), and its opposite is the disclaimed report (munkar). When a report agrees with a relativelyunique report (fard nisbY) it is called a corroborative chain (mutXbi). If a reports content (matn) is found that resembles it, then it is a witnessreport (shXhid). Investigating the paths of transmission for the above is called evaluation (itibXr).

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That which is accepted (maqbZl): if it is free from contradiction or objection (muXraa), then it is decisive (mukam). If it is contradicted by something equal to it [in soundness]: if reconciliation (jam) is possible, they are reconcilable reports ([mukhtalif al-adYth}); if not and the later one is positively established (thXbit), then one is the abrogating report (nXsikh) and the other is the abrogated report (mansZkh); if not, superiority is sought (tarjY); and lastly, neither one is confirmed or denied (tawaqquf).

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The Rejected & its Divisions UU8

Reports are rejected because of: 1. lacuna (saq) 2. or aspersion (an).

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Lacunas are either: 1. at the beginning of the chain (sanad) on the part of the compiler, 2. at the end of the chain after the Successor , 3. or elsewhere. The first [case] is the suspended report (muallaq). The second is the expedient report (mursal). The third: o If the lacuna consists in two or more narrators consecutively then it is the problematic report (mual), o If not, then it is the brokenchained report (munqai). The lacunas can be: 1. obvious 2. or hidden. The first is recognized by lack of meeting [between interconnected reporters]. Hence the need for [biographical] history. The second is the camouflaged report (mudallas), a report related with a phrase which implies possible meeting, such as From soandso, He said, (an, qXla). Likewise, the hidden expedient report (mursal khafY ) from a contemporary he did not meet [or did

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As for contradicting others (mukhXlafa), if it results from: o changing the wording of the chain, it is the chaininterpolated report (mudraj al-isnXd) o conflating a halted Companionreport (mawqZf) with a raised Propheticreport (marfZ) then it is the contentinterpolated report (mudraj al-matn) o or transposition, then the topsyturvy report (maqlZb) o or inserting a narrator, then it is the insertion into an alreadyconnectedchain report (mazYd fY muttail al-masXnYd) o or it is substituting one narrator for another [without preponderance of one chain over the other], then it is the inconsistent report (muarib). Substitution may occur intentionally for the sake of testing o or alternating dots or vowels while orthography remains the same, then the dotdistorted report (muaaf) and the voweldistorted report (muarraf). It is not permissible to intentionally alter a adYths content (matn) by omission or paraphrase, except for someone knowledgeable of what changes meanings. If the meaning is obscure, explaining odd words and clarifying the problematic is needed. The causes for which a narrator is unknown (jahXla) are: o The narrator may have many names and he is mentioned with one that is not wellknown, for a purpose. Concerning this they compiled the clarifier (al-mZi). o The narrator has few [narrations] and is not frequently taken from. Concerning this they wrote singlereport narrators (alwudXn). o Or he may be left unnamed out of brevity. Concerning this [they compiled] the anonymous mentions (mubhamXt). o The anonymous narrator (mubham) is not accepted, even if he is mentioned anonymously with a grading of commendation (tadYl), according to the soundest opinion. o If the narrator is named: If only one person related from him, then he is an unidentifiable reporter (majhZl al-ayn). If two or more related from him and he is not [explicitly] declared reliable, then he is a reporter of unknown status (majhZl al-Xl); and that is the veiled reporter (mastZr). Innovation is of two types: 1. tantamount to apostasy 2. or tantamount to moral corruption. As for the first: The vast majority do not accept any narrator thus described. As for the second: Someone who is not inviting people to it is accepted according to the soundest opinion, unless he related something supporting his innovation: in that case he is rejected according to the preferred opinion. This is what al-NasX'Ys shaykh, al-JZzajXnY, explicitly said. Then poor memory: o If it is chronic, then it is the anomalous report (shXdhdh) according to one opinion or occasional, then the jumbled report (mukhtala). o Whenever a chronicallyforgetful reporter is corraborated by a reporter worthy of consideration, the veiled reporter (mastZr), the expedient reporter (mursil), and likewise the camouflagerreporter (mudallis), their adYth becomes the fair (asan) report, not in itself, but on the whole (lX li-dhXtihi bal bilmajmZ).

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The chains ascription (isnXd) explicitly or implicitly goes to 1. the Prophet : consisting in his statements, or his actions, or his tacit approval 2. a Companion . He is whoever encountered the Prophet believing in him and died as a Muslim, even if [his Islam] was interrupted by apostasy according to the strongest opinion 3. or a Successor, namely anyone who met one of the Companions. The first is the raisedchain (Prophetic) report (marfZ). The second is the haltedchain (Companion) report (mawqZf). The third is the severedchain (subCompanion) report (maqZ). It is the same for anyone subsequent to the Successor. The last two are said to be nonProphetic reports (XthXr).

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5. then quria alayhi waana asmau (it was read to him while I heard) 6. then anbaanY (he informed me) 7. then nXwalanY (he put into my hands) 8. then shXfahanY (he told me verbally) 9. then kataba ilayya (he wrote to me) 10. then from (an) and the like The first two are for someone who heard the shaykh verbatim oneonone. If pluralized then [he heard] with someone else. The first is the most explicit and is the highestranked in adYth dictation. The third and forth are for someone who read [to the shaykh] while alone. If the plural is used it is like the fifth. Informing [the sixth] is synonymous with reporting [the third]. However, in the custom of the later generations it is for authorization (ijXza), like an [from]. The indecisivetransmission terminology [anana, i.e. from soandso, from soandso] of contemporaries is understood to be direct audition unless from a camouflaging reporter (mudallis). It is said that a condition is that the meeting of the said contemporaries be positively proven, even if only once; it is the preferred opinion (mukhtXr). They used mushXfaha for an oral authorization and mukXtaba for a written authorization [with the late scholars]. For the authenticity of munXwala, they stipulated that it be accompanied by permission to relate; it is the highest type of authorization (ijXza). They also stipulated permission for a report found (wijXda i.e. something found in a book), likewise a book bequeathed (waiyya bi-l-kitXb), and in a shaykhs public announcement that he narrates something (ilXm), otherwise it is of no consequence; as is an authorization that is universal or to someone unknown [to us], or to someone nonexistentaccording to the soundest opinion concerning all of the above.

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Conclusion /D

It is also important to know: 1. the synchronous layers (abaqXt) of narrators 2. the dates of their birth and death 3. their lands and regions 4. and their conditions: commendation (tadYl), discreditation (jar), and being unknown (jahXla). The categories of discreditation (jar) are [from worst to slight]: 1. To be described with the superlative (afal), e.g. greatest of all liars akdhab al-nXs]) 2. Archimposter, archfabricator, archliar (dajjXl, waX, or kadhdhXb) 3. The slightest is malleable, chronically forgetful, and he leaves something to be desired (layyin, sayyi al-if, and fYhi maqXl). And the ranks of commendation (tadYl) are [from highest to lowest]: 1. To be described with the superlative (afal), e.g. most trustworthy of people (awthaq al-nXs) 2. What is emphasized with one attribute or two, e.g. trustworthytrustworthy, trustworthy and memorizer (thiqa thiqa or thiqa Xfi) 3. Something that suggests proximity to the slightest levels of discreditation, e.g. honest layman (shaykh). Attesting someones good record (tazkiya) is accepted from someone knowledgeable in its criteria, even if from a single person according to the soundest opinion (aa). Discreditation (jar) takes precedence over commendation (tadYl) if it comes in detail from someone knowledgeable in its criteria. When lacking commendation, discreditation is accepted without specifics, according to the preferred opinion (mukhtXr).

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[It is also important to know:] Affiliations, i.e. to tribes, homelands, countries, localities, roads and alleys, proximity; to crafts and professions. It gives rise to similarities (ittifXq) and confusions (ishtibXh), as with names; and affiliations sometimes take place as nicknames and the reasons for these [because it may be contrary to the obvious]. The mawXlY: topwise [patrons and masters], and bottomwise [clients and freedmen], male and female siblings, the etiquette of the shaykh and the student, and the age of procurement and conveyance; the manner of writing adYth, reading [the shaykhs own narrations] back to the shaykh, audition, recital, and traveling for adYth; One should also how adYth is compiled: according to chains of narrators (masXnYd), subject matter (abwXb), defects (ilal), or keywords (arXf); and knowing the historical context for the adYth. One of the shaykhs of al-Qai AbZ YalX bin al-FarrX wrote about it. They have written books in most of these genres. This is a basic list mentioning definitions without examples. It is difficult to be thorough, so consult the longer books.

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Allah is the One Who grants success. He is the Guider. There is no god except He.

Page 1 of 121

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Tuhfatud Durar ..............................................................................10 Sharah ...........................................................................................10 Nukhbatul Fikar.............................................................................10 Fee.................................................................................................10 Mustalahi Ahlil Athar ....................................................................10

Foreword .................................................................................. 10 Translators Preface ................................................................... 12 About the Author ...................................................................... 12 Authors Preface ........................................................................ 14

Nukhbatul Fikar.............................................................................17 Tuhfatud Durar ..............................................................................20

Aqsaam (types) of Ahaadeeth with regards to Tadaadul Asaaneed i.e. the number of Sanads (chains)............................. 20 Sanad of a Hadeeth and its Matan ............................................. 20 1.) A Mutawaatir Hadeeth. ........................................................ 21

Sharaait of Tawaatur (conditions for a Hadeeth to be classed as Mutawaatir) ...................................................................... 21 Faaidah (benefit) of a Mutawaatir Hadeeth............................ 21

2.) A Mash- hoor Hadeeth......................................................... 22 3.) A Mustafeedh Hadeeth ........................................................ 23

Nisbat. .................................................................................. 23 4.) An Azeez Hadeeth ............................................................... 24 5.) A Ghareeb Hadeeth.............................................................. 24

For a Hadeeth to be Saheeh, does it have to be Azeez?.......... 24 Aahaad.................................................................................. 24

Aqsaam (types) of Aahaad ........................................................ 25 Maqbool (accepted)............................................................... 25 Mardood (rejected)................................................................ 25 Why two types of Aahaad?.................................................... 26 Is it necessary to make Tahqeeq of the Ruwaat of a Mutawaatir Hadeeth?............................................................................... 26 Aahaad also give the benefit of Ilme Nazri at times. .............. 26

Hadeethe Ghareeb:.................................................................... 27 Aqsaame Ghareeb:.................................................................... 27

Page 2 of 121

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1.) Farde Mutlaq: .................................................................. 27 2.) Farde Mutlaq ................................................................... 28 3.) Farde Nisbee.................................................................... 28

The difference between Ghareeb and Fard: ............................... 28 Aqsaam (types) of Aahaad ........................................................ 29 Maqbool Aahaad are of four types ............................................ 29

Saheeh li Dhaatihi:................................................................ 29 Aadil: ................................................................................ 30 Dhabt: ............................................................................... 30

Aqsaam (types) of Dhabt .......................................................... 30 Sanade Muttasil:................................................................ 30 Hadeethe Muallal:............................................................ 30 Shaadh: ............................................................................. 30

Are all Saheeh li Dhaatihi Ahaadeeth equal? ......................... 31 Sharaaitush Shaikhain:......................................................... 32 Hasan li Dhaatihi: ................................................................. 32 Saheeh li Ghairihi: ................................................................ 32 Hasan li Ghairihi:.................................................................. 33 Saheeh and Hasan at the same time? ..................................... 33

Ziyaadah (excesses) in Narrations and their types: .................... 34 1.) Maqbool: ......................................................................... 35 2 and 3.) Shaadh and Mahfooz: ............................................. 35 4 and 5.) Maroof and Munkar: ............................................. 35

Mutaabaat: ....................................................................... 36 Mutaabi and Mutaaba: .................................................... 36 Mutaabaate Taammah and Qaasirah:................................ 36 Shaahid: ............................................................................ 36 Itibaar: ............................................................................. 36

Types of Maqbool Hadeeth in respect of Taaarudh (contradiction): ......................................................................... 37

Taaarudh:......................................................................... 37 Mutaaaridh: ..................................................................... 37

1.) Muhkam: ......................................................................... 38 2.) Mukhtaliful Hadeeth: ....................................................... 38