Nukhbatul-Fikar (Hadith Terminology)

1. SUBMISSION PRODUCTIONS PRESENTS:
THE CHOICEST OF
THOUGHTS FROM THE
TERMINOLOGY OF THE
PEOPLE OF THE NARRATED
TRADITIONS
a translation of Nukhtabul-Fikar, a summary in hadith terminology
by Ahmad Ibn ^Aliyy Ibn Muhammad Ibn Muhammad Ibn
^Aliyy Ibn Ahmad Shihabud-Din Abul-Fadl, Famous as Ibn
Hajar Al-^Asqalaniyy (d. 852 A.H.)
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2. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

2
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3. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

3
The book Nukhtabul-Fikar in the science of hadith
terminology is considered to be one of the most
important books in the field. It, with its explanation,
has been published repeatedly. This translation is taken
from an Arabic publication based on a manuscript that
was read on the author himself in the year 850 a.h.
Since the text is very small, the Arabic has been made
available for scrutiny of the English translation. In most
cases, the important Arabic terms were transliterated,
since the hadith terminology is based in Arabic. This is
so that the reader would become familiar with the
actual terminology. Then, translations of those Arabic
terms were offered in parentheses, and the implied
meanings not actually stated in the text are put in
brackets.
May Allah make it a benefit in life and after death.
AMIN
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4. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

4
‫اﻟﺮﺣﲓ‬ ‫اﻟﺮﲪﻦ‬ ‫ﷲ‬ ‫ﺴﻢ‬




The shaykh of Islam, Ahmad Ibn Hajar said:
PRAISE AND THANKS ARE DUE TO ALLAH, WHO NEVER CEASED TO BE
KNOWLEDGEABLE AND POWERFUL.
MAY ALLAH RAISE THE RANK OF OUR MASTER MUHAMMAD, WHO WAS
SENT TO MANKIND, AS A GIVER OF GOOD NEWS AND A WARNER; AND OF
HIS FAMILY AND COMPANIONS, AND PROTECT HIM FROM WHAT HE
FEARED FOR HIS NATION WITH ABUNDANT PROTECTION;
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5. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

5
THEREAFTER:
‫ﺑﻌﺪ‬ ‫ﺃﻣﺎ‬:
Certainly, the works authored about the
terminology of the people of hadith are
numerous. [They have been] expounded
and summarized. One of the brothers
asked me to sum up for him what is [most]
important of that [information]. I thus
responded to his request seeking to gain a
higher status in those areas, and so I say:
‫ﻗﺪ‬ ‫اﳊﺪﯾﺚ‬ ‫أﻫﻞ‬ ‫اﺻﻄﻼح‬ ‫ﰲ‬ ‫ﻧﯿﻒ‬‫ﺎ‬‫اﻟﺘﺼ‬ ‫ﻓﺈن‬
‫ﺑﻌﺾ‬ ‫ﻓﺴﺄﻟﲏ‬ ،‫ﴫت‬ ‫اﺧ‬‫و‬ ‫وﺴﻄﺖ‬ ‫ﻛﱶت‬
‫إﱃ‬ ‫ﺘﻪ‬ ‫ﻓﺄﺟ‬ ، ‫ذ‬ ‫ﻣﻦ‬ ‫اﳌﻬﻢ‬ ‫أﳋﺺ‬ ‫أن‬ ‫ان‬‫ﻮ‬‫اﻹﺧ‬
‫اﳌ‬ ‫ﺗ‬ ‫ﰲ‬ ‫اج‬‫ر‬‫ﻧﺪ‬ ‫ﺎء‬ ‫ر‬ ‫ا‬‫ﺆ‬‫ﺳ‬‫ﻓﺄﻗﻮل‬ ‫ﺴﺎك‬:
The khabar ([narrated] information)
would either have many routes without
any specific number, or it would be
limited to what is more than two [routes],
or it would have two [routes], or one.
The first is the mutawatir1
, and with its
conditions, it promotes definitive
knowledge. The second is the mash-hur
(famous), which is the mustafid
(abundant) according to an opinion. The
‫ﻣﻌﲔ‬ ‫ﺪد‬ ‫ﺑﻼ‬ ‫ﻃﺮق‬ ‫ﻜﻮن‬ ‫أن‬ ‫إﻣﺎ‬ ‫اﳋﱪ‬،‫ﻣﻊ‬ ‫أو‬
‫ﺛﻨﲔ‬ ‫ﻓﻮق‬ ‫ﲟﺎ‬ ‫ﺣﴫ‬،‫ﲠﲈ‬ ‫أو‬،‫ﺪ‬ ‫ا‬‫ﻮ‬‫ﺑ‬ ‫أو‬.
‫ﻓﺎﻷول‬:‫ﺮ‬‫ا‬‫ﻮ‬‫اﳌﺘ‬،‫ﴩوﻃﻪ‬ ‫ﲏ‬ ‫اﻟﯿﻘ‬ ‫ﻠﻌﲅ‬ ‫ﺪ‬ ‫اﳌﻔ‬.
‫اﻟﺜﺎﱐ‬‫و‬:‫اﳌﺸﻬﻮر‬،‫أي‬‫ر‬ ‫ﲆ‬ ‫ﺾ‬ ‫اﳌﺴﺘﻔ‬ ‫وﻫﻮ‬.
‫اﻟﺜﺎﻟﺚ‬‫و‬:‫ﳌﻦ‬ ً‫ﺎ‬‫ﻼﻓ‬ ‫ﻠﺼﺤﯿﺢ‬ ً‫ﺎ‬‫ﴍﻃ‬ ‫ﺲ‬‫ﻟ‬‫و‬ ،‫اﻟﻌﺰﺰ‬
1
Tawatur is the witnessed information relayed by uninterrupted transmission, which is the
confirmed news conveyed by a people in such a way that for them to conspire to a lie is
inconceivable. It dictates “necessary knowledge”, such as the knowledge of the kings of old, and
faraway lands.
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6. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

6
third is the ^aziz (“strengthened” or “rare”),
and it is not a condition for the sahih
(sound), as opposed to whomever claimed
so. The fourth is the gharib (strange).
‫زﲻﻪ‬.
‫اﺑﻊ‬‫ﺮ‬‫اﻟ‬‫و‬:‫ﯾﺐ‬‫ﺮ‬‫اﻟﻐ‬.
All of them, except for the first, are [called]
ahad. Amongst them are the maqbul
(accepted) and the mardud (rejected),
because of the dependency of using them
as references on researching the situations
of their narrators, contrary to the first
[category].
It could happen that some of them
promote speculative knowledge, based on
the indications, according to what is
preferred.
‫ﺎد‬ ‫آ‬ ‫ـ‬ ‫اﻷول‬ ‫ﺳﻮى‬ ‫ـ‬ ‫وﳇﻬﺎ‬،‫اﳌﺮدود‬‫و‬ ‫ﻮل‬ ‫اﳌﻘ‬ ‫وﻓﳱﺎ‬
‫أﺣﻮال‬ ‫ﻋﻦ‬ ‫اﻟﺒﺤﺚ‬ ‫ﲆ‬ ‫ﲠﺎ‬ ‫ﺳﺘﺪﻻل‬ ‫ﻟﺘﻮﻗﻒ‬
‫اﻷول‬ ‫دون‬ ‫رواﲥﺎ‬.
‫اﻟﻌﲅ‬ ‫ﺪ‬ ‫ﯾﻔ‬ ‫ﻣﺎ‬ ‫ﻓﳱﺎ‬ ‫ﯾﻘﻊ‬ ‫وﻗﺪ‬‫ﲆ‬ ‫ﻦ‬‫ا‬‫ﺮ‬‫ﻟﻘ‬ ‫اﻟﻨﻈﺮي‬
‫ﺘﺎر‬ ‫ا‬.
Furthermore, gharabah (peculiarity; being
narrated through one route) would either
be in the origin of the sanad (chain of
narration), or not. The first is al-fard al-
mutlaq (absolutely singular), and the
second is al-fard an-nisbiyy (relatively
singular), for which the application of the
‫اﺑﺔ‬‫ﺮ‬‫اﻟﻐ‬ ‫ﰒ‬:‫ﻻ‬ ‫أو‬ ‫اﻟﺴﻨﺪ‬ ‫أﺻﻞ‬ ‫ﰲ‬ ‫ﻜﻮن‬ ‫أن‬ ‫إﻣﺎ‬.
‫ﻓﺎﻷول‬:‫اﳌﻄﻠﻖ‬ ‫اﻟﻔﺮد‬.
‫اﻟﺜﺎﱐ‬‫و‬:‫اﻟﻔﺮد‬ ‫إﻃﻼق‬ ‫ﯾﻘﻞ‬‫و‬ ،‫ﺴﱯ‬‫اﻟ‬ ‫ﻟﻔﺮد‬‫ا‬‫ﯾﺔ‬‫ﻠﯿﻪ‬.
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7. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

7
name “fard” is rare.
The ahad information conveyed by the
upright, perfectly precise narrator, with a
continuous chain, and without having any
defect (^illah) or anomaly (shudhudh) is
[called] sahih bidhatihih (sound in itself).
Its levels vary by the variation of these
descriptions. From there, Sahih Al-
Bukhariyy has been given priority, then
Muslim, then their conditions.
‫م‬ ‫ﺪل‬ ‫ﺑﻨﻘﻞ‬ ‫ﺎد‬ ‫اﻵ‬ ‫ﱪ‬ ‫و‬‫ﺼﻞ‬ ‫ﻣ‬ ،‫اﻟﻀﺒﻂ‬
‫ﺷﺎذ‬ ‫وﻻ‬ ‫ﻣﻌﻠﻞ‬ ‫ﲑ‬ ،‫اﻟﺴﻨﺪ‬:‫اﺗﻪ‬ ‫اﻟﺼﺤﯿﺢ‬ ‫ﻫﻮ‬،
‫اﻷوﺻﺎف‬ ‫ﻫﺬﻩ‬ ‫ﺑﺘﻔﺎوت‬ ‫ﺗﺒﻪ‬‫ر‬ ‫ﺗﺘﻔﺎوت‬‫و‬،‫ﰒ‬ ‫وﻣﻦ‬
‫ﴍﻃﻬﲈ‬ ‫ﰒ‬ ‫ﻣﺴﲅ‬ ‫ﰒ‬ ‫ﺎري‬ ‫اﻟﺒ‬ ‫ﲱﯿﺢ‬ ‫م‬‫ُﺪ‬‫ﻗ‬.
If the precision were less, then it would be
[called] hasan lidhatih (good in itself), and
because of abundance of routes, it would
become sahih (sound).
‫اﻟﻀﺒﻂ‬ ‫ﺧﻒ‬ ‫ﻓﺈن‬:‫ﻗﻪ‬‫ﺮ‬‫ﻃ‬ ‫وﻜﱶة‬ ،‫اﺗﻪ‬ ‫ﻓﺎﳊﺴﻦ‬
‫ﯾﺼﺤﺢ‬.
If they2
were combined [as one adjective],
it is because of uncertainty about the
narrator in reference to singularity, or else
it would be in consideration of two chains
of narration.
‫ﲨﻌﺎ‬ ‫ﻓﺈن‬‫وإﻻ‬ ،‫اﻟﺘﻔﺮد‬ ‫ﺚ‬ ‫ﺣ‬ ‫اﻟﻨﺎﻗﻞ‬ ‫ﰲ‬ ‫ﻓﻠﻠﱰدد‬
‫ﻦ‬‫إﺳﻨﺎد‬ ‫ﺎﻋﺘﺒﺎر‬ ‫ﻓ‬.
The additional [statement or the like] said
by the narrator of these two [types] is
‫ﱂ‬ ‫ﻣﺎ‬ ‫ﻮ‬ ‫ﻣﻘ‬ ‫اوﳞﲈ‬‫ر‬ ‫دة‬ ‫وز‬،‫ﺛﻖ‬‫و‬‫أ‬ ‫ﻫﻮ‬ ‫ﳌﻦ‬ ‫ﺔ‬ ‫ﺎﻓ‬ ‫ﻣ‬ ‫ﺗﻘﻊ‬
2
The sahih and the hasan
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8. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

8
acceptable, as long as it did not fall in
conflict with he who is more trustworthy.
If it were opposed by what is more
weightful, then the weightful is mahfudh
(preserved), and its opposite is shadhdh
(anomalistic). If that opposition had
weakness in it, then the weightful one is
ma^ruf (known) and its opposite is
munkar (disclaimed).
‫وﻣﻘﺎﺑ‬ ،‫اﶈﻔﻮظ‬ ‫اﰕ‬‫ﺮ‬‫ﻓﺎﻟ‬ ‫ﺑﺄرﰕ‬ ‫ﻟﻒ‬‫ﻮ‬‫ﺧ‬ ‫ﻓﺈن‬،‫اﻟﺸﺎذ‬
‫اﻟﻀﻌﻒ‬ ‫وﻣﻊ‬:‫وﻣﻘﺎﺑ‬ ،‫اﳌﻌﺮوف‬ ‫اﰕ‬‫ﺮ‬‫ﻓﺎﻟ‬‫اﳌﻨﻜﺮ‬.
If Al-Fard An-Nisbiyy (relatively singular)
had another narration that agreed with it,
that would be [called] al-mutabi^
(successor; follow-up). If a similar text
were found, then it is the shahid
(reference). Following up the routes for
this purpose is [called] i^tibar
(consideration).
‫ﺴﱯ‬ ‫اﻟ‬ ‫واﻟﻔﺮد‬:
‫اﳌﺘﺎﺑﻊ‬ ‫ﻓﻬﻮ‬ ‫ﲑﻩ‬ ‫اﻓﻘﻪ‬‫و‬ ‫إن‬.
‫اﻟﺸﺎﻫﺪ‬ ‫ﻓﻬﻮ‬ ‫ﺸﳢﻪ‬ ‫ﻣﱳ‬ ‫ﺪ‬ ‫و‬ ‫وإن‬.
‫اﻟﻄﺮق‬ ‫ﻊ‬ ‫ﺗ‬‫و‬‫ﻋﺘﺒﺎر‬ ‫ﻫﻮ‬.
Then, if the maqbul (acceptable) were
clear of any opposition, it is [called]
muhkam (decisive). If it were in conflict
with its likes, then if it were possible to
‫ﻮل‬ ‫اﳌﻘ‬ ‫ﰒ‬:
‫إن‬‫اﶈﲂ‬ ‫ﻓﻬﻮ‬ ‫اﳌﻌﺎرﺿﺔ‬ ‫ﻣﻦ‬ ‫ﺳﲅ‬.
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9. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

9
merge them, [that refers to the skill called]
mukhtaliful-hadith ([merging] opposing
hadiths). If impossible, and one is
confirmed to be subsequent, then [that
one] is [called] nasikh (abrogative) and the
other is [called] mansukh (abrogated), or
else preponderance is needed. [If unable],
application is halted.
‫ﲟﺜ‬ ‫ﻋﻮرض‬ ‫وإن‬:
‫ﻓ‬‫اﳊﺪﯾﺚ‬ ‫ﳁﺨﺘﻠﻒ‬ ‫اﶺﻊ‬ ‫أﻣﻜﻦ‬ ‫ﺈن‬
‫و‬ ‫ﻻ‬ ‫أو‬‫اﻵﺧﺮ‬‫و‬ ،‫اﻟﻨﺎﰞ‬ ‫ﻓﻬﻮ‬ ‫اﳌﺘﺄﺧﺮ‬ ‫ﺖ‬‫ﺛ‬
‫اﻟﺘﻮﻗﻒ‬ ‫ﰒ‬ ‫ﺢ‬ ‫ﻓﺎﻟﱰﺟ‬ ‫وإﻻ‬ ،‫ﺴﻮخ‬‫اﳌ‬.
Then, the mardud (rejected) would either
be because of saqt (someone dropped from
the chain) or ta^n (defamation).
‫اﳌﺮدود‬ ‫ﰒ‬:‫ﻃﻌﻦ‬ ‫أو‬ ‫ﻟﺴﻘﻂ‬ ‫ﻜﻮن‬ ‫أن‬ ‫إﻣﺎ‬.
Saqt (a drop from the chain) would either
be from the beginning of the chain by an
author, or from its end after the follower
of the companion (tabi^iyy), or otherwise.
‫ﻓﺎﻟﺴﻘﻂ‬:‫ﺎد‬ ‫ﻣ‬ ‫ﻣﻦ‬ ‫ﻜﻮن‬ ‫أن‬ ‫إﻣﺎ‬‫ئ‬‫ﻣﻦ‬ ‫اﻟﺴﻨﺪ‬
،‫ﻣﺼﻨﻒ‬‫ﲑ‬ ‫أو‬ ،‫اﻟﺘﺎﺑﻌﻲ‬ ‫ﺑﻌﺪ‬ ‫آﺧﺮﻩ‬ ‫ﻣﻦ‬ ‫أو‬‫ذ‬.
The first is [called] mu^allaq (suspended).
The second is [called] mursal (forwarded).
As for the third, if it were by two or more
consecutively, it is [called] mu^dal
(problematic), or else it is [called]
munqati^ (severed; separated).
‫ﻓﺎﻷول‬:‫اﳌﻌﻠﻖ‬.
‫اﻟﺜﺎﱐ‬‫و‬:‫اﳌﺮﺳﻞ‬.‫اﻟﺜﺎﻟﺚ‬‫و‬:ً‫ا‬‫ﺪ‬ ‫ﻓﺼﺎ‬ ‫ﺛﻨﲔ‬ ‫ﰷن‬ ‫إن‬
‫ﻓﺎﳌﻨﻘﻄﻊ‬ ‫وإﻻ‬ ،‫اﳌﻌﻀﻞ‬ ‫ﻓﻬﻮ‬ ،‫اﱄ‬‫ﻮ‬‫اﻟﺘ‬ ‫ﻣﻊ‬
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10. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

10
Moreover, it3
could be clear or ambiguous.
The first is realized because of the lack of
[the narrators] meeting, From there,
[knowledge of] dates is needed. The second
is the mudallas (forged). It comes with an
expression that bears the meaning of
meeting, like “^an” (from) and “he said”.
Likewise is al-mursal al-khafiyy (the
ambiguously forwarded) from a
contemporary who did not meet [he from
whom he narrates].
ً‫ﺎ‬ ‫ﺧﻔ‬ ‫أو‬ ‫واﲵﺎ‬ ‫ﻜﻮن‬ ‫ﻗﺪ‬ ‫ﰒ‬.
‫ﻓﺎﻷول‬:‫إﱃ‬ ‫ﯿﺞ‬ ‫اﺣ‬ ‫ﰒ‬ ‫وﻣﻦ‬ ،‫اﻟﺘﻼﰶ‬ ‫ﺑﻌﺪم‬ ‫ﯾﺪرك‬
‫اﻟﺘﺎرﱗ‬.
‫اﻟﺜﺎﱐ‬‫و‬:‫ﲢﳣﻞ‬ ‫ﺑﺼﯿﻐﺔ‬ ‫وﺮد‬ ‫اﳌﺪﻟﺲ‬‫ﻠﻘﻲ‬‫ا‬:‫ﻌﻦ‬
‫وﻗﺎل‬،‫اﳌﺮﺳﻞ‬ ‫وﻛﺬا‬‫ﯾﻠﻖ‬ ‫ﱂ‬ ‫ﻣﻌﺎﴏ‬ ‫ﻣﻦ‬ ‫اﳋﻔﻲ‬.
Then, defamation is either because of the
lying of the narrator, his being accused of
that, the atrocity of his mistakes4
, his
forgetfulness, the enormity of his sin, his
delusions, his anomalies, his status of
being unknown, his innovations, or his
poor memory.
‫اﻟﻄﻌﻦ‬ ‫ﰒ‬:‫ﲥﻤﺘﻪ‬ ‫أو‬ ،‫اوي‬‫ﺮ‬‫اﻟ‬ ‫ﻟﻜﺬب‬ ‫ﻜﻮن‬ ‫أن‬ ‫إﻣﺎ‬
‫ﺑﺬ‬،‫ﻏ‬ ‫أو‬ ،‫ﻠﻄﻪ‬ ‫ﲿﺶ‬ ‫أو‬،‫ﻔﻠﺘﻪ‬‫أو‬ ،‫أوﻓﺴﻘﻪ‬
،‫وﳘﻪ‬،‫ﺑﺪﻋﺘﻪ‬‫و‬‫أ‬ ،‫ﺎﻟﺘﻪ‬ ‫أو‬ ،‫ﻪ‬ ‫ﳐﺎﻟﻔ‬ ‫أو‬‫ﺳﻮء‬ ‫أو‬
‫ﺣﻔﻈﻪ‬.
The first is [called] mawdu^ (fabricated), ‫ﻓﺎﻷول‬:‫اﻟﺜﺎﱐ‬‫و‬ ،‫اﳌﻮﺿﻮع‬:‫اﳌﱰوك‬،‫اﻟﺜﺎﻟﺚ‬‫و‬:
3
The drop from the chain
4
Meaning the abundance of his mistakes
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11. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

11
the second is [called] matruk (abandoned);
the third is [called] munkar (disclaimed)
according to an opinion, and likewise is
the fourth and the fifth.
‫ﲆ‬ ‫اﳌﻨﻜﺮ‬‫أي‬‫ر‬،‫اﺑﻊ‬‫ﺮ‬‫اﻟ‬ ‫وﻛﺬا‬‫واﳋﺎﻣﺲ‬.
Then, if the delusion were realized by
indications and the merging of routes, the
[hadith is called] mu^allal (defective).
‫اﻟﻮﱒ‬ ‫ﰒ‬:‫اﻟﻄﺮق‬ ‫وﲨﻊ‬ ‫ﻦ‬‫ا‬‫ﺮ‬‫ﻟﻘ‬ ‫ﻠﯿﻪ‬ ‫اﻃﻠﻊ‬ ‫إن‬:
‫ﻓﺎﳌﻌﻠﻞ‬.
Then, if the anomaly were by changing the
sequence, it is [called] mudraj al-isnad
(insertion into the chain). If it were by
merging the mawquf (hadith stopped at
the companion) into the marfu^ (hadith
raised up to the Prophet ‫ﷺ‬), then it is
[called] mudraj al-matn (insertion of the
text). If it were by advancing that which is
subsequent or delaying that which is
preceding, it is [called] maqlub (reversed).
If it were by adding a narrator, then it
would be [called] al-mazid fi muttasil al-
asanid (the addition in the continuous
‫ﺎﻟﻔﺔ‬ ‫ا‬ ‫ﰒ‬:
‫اﻟﺴﯿﺎق‬ ‫ﺑﺘﻐﯿﲑ‬ ‫ﻧﺖ‬‫ﰷ‬ ‫إن‬:‫ﳁﺪرج‬‫اﻹﺳﻨﺎد‬.
‫ﻓﻮع‬‫ﺮ‬‫ﲟ‬ ‫ﻣﻮﻗﻮف‬ ‫ﺑﺪﻣﺞ‬ ‫أو‬:‫اﳌﱳ‬ ‫ﳁﺪرج‬.
‫أو‬ ‫ﺑﺘﻘﺪﱘ‬ ‫أو‬‫ﲑ‬ ‫ﺗﺄ‬:‫ﻓﺎﳌﻘﻠﻮب‬.
‫أو‬ٍ‫و‬‫ا‬‫ر‬ ‫دة‬ ‫ﺰ‬:‫ﻧﯿﺪ‬‫ﺎ‬‫اﻷﺳ‬ ‫ﺼﻞ‬ ‫ﻣ‬ ‫ﰲ‬ ‫ﯾﺪ‬‫ﺰ‬‫ﻓﺎﳌ‬.
‫ﻣﺮﰕ‬ ‫وﻻ‬ ‫ﺑﺈﺑﺪا‬ ‫أو‬:‫ﻓﺎﳌﻀﻄﺮب‬.
‫ﺎ‬ ‫اﻣ‬ ً‫ا‬‫ﲻﺪ‬ ‫اﻹﺑﺪال‬ ‫ﯾﻘﻊ‬ ‫وﻗﺪ‬.
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12. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

12
chains). If it were by replacing him5
[for
another], and there was no reference for
preponderance, then it is [called] mudtarib
(disordered). The replacement could take
place purposely for the sake of testing. If it
took place by changing letters while
keeping the sequence, then it would be
musahhaf (misrepresented) or muharraf
(perverted).
‫ﺑﺘﻐﯿﲑ‬ ‫أو‬‫ﺣﺮوف‬‫اﻟﺴﯿﺎق‬ ‫ﺑﻘﺎء‬ ‫ﻣﻊ‬:‫ﻓﺎﳌﺼﺤﻒ‬
‫اﶈﺮف‬‫و‬.
It is not permissible to change the text by
omission and synonyms purposely, unless
done by someone knowledgeable about
what changes the meanings. If the
meaning were ambiguous, then there is a
need for explanation of rare vocabulary
(sharh al-gharib) and clarification of what
is unclear (bayan al-mushkil).
‫إﻻ‬ ‫ادف‬‫ﺮ‬‫اﳌ‬‫و‬ ‫ﻟﻨﻘﺺ‬ ‫اﳌﱳ‬ ‫ﺗﻐﯿﲑ‬ ‫ﺗﻌﻤﺪ‬ ‫ﳚﻮز‬ ‫وﻻ‬
‫ﳛﯿﻞ‬ ‫ﲟﺎ‬ ‫ﻟﻌﺎﱂ‬‫اﳌﻌﺎﱐ‬،‫اﳌﻌﲎ‬ ‫ﺧﻔﻲ‬ ‫ﻓﺈن‬‫إﱃ‬ ‫ﯿﺞ‬‫اﺣ‬
‫اﳌﺸﲁ‬ ‫ﺑﯿﺎن‬‫و‬ ‫ﯾﺐ‬‫ﺮ‬‫ﻟﻐ‬‫ا‬ ‫ﴍح‬.
Then, [there is] jahalah (the status of being
unknown): Its reasons are that the
narrator has many titles, and for some
reason, he was mentioned by other than
‫اﳉﻬﺎ‬ ‫ﰒ‬:‫أن‬ ‫ﳢﺎ‬‫وﺳ‬‫اوي‬‫ﺮ‬‫اﻟ‬‫ﺮ‬‫ﺬ‬ ‫ﻓ‬ ‫ﺗﻪ‬‫ﻮ‬‫ﻧﻌ‬ ‫ﻜﱶ‬ ‫ﻗﺪ‬
‫اﳌﻮﰣ‬ ‫ﻪ‬ ‫ﻓ‬ ‫ا‬‫ﻮ‬‫وﺻﻨﻔ‬ ،‫ﻟﻐﺮض‬ ‫ﺑﻪ‬ ‫اﺷﳤﺮ‬ ‫ﻣﺎ‬ ‫ﺑﻐﲑ‬.
5
the narrator
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13. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

13
for what he is famous. For this issue, Al-
Mudih [was authored]. It could be because
he is destitute, and thus is not often taken
from. For this issue, Al-Wuhdan [was
authored]. He may not have been named
for sake of brevity, and for that reason Al-
Mubhamat [have been authored]. The
mubham (vague) is not accepted, even if
made obscure by a praiseworthy term
according to what is most correct. If he
was named and only one person narrated
from him, then his person is unknown. If
two or more narrated from him, and he
was not verified as reliable, then his
situation is unknown, and he is called
mastur (veiled).
‫ﻓﻼ‬ ً‫ﻼ‬‫ﻣﻘ‬ ‫ﻜﻮن‬ ‫وﻗﺪ‬‫ﻪ‬ ‫ﻓ‬ ‫ا‬‫ﻮ‬‫وﺻﻨﻔ‬ ،‫ﻋﻨﻪ‬ ‫ﺬ‬ ‫اﻷ‬ ‫ﻜﱶ‬
‫اﻟﻮ‬‫ﺪان‬.
‫ﺴﻤ‬ ‫ﻻ‬ ‫أو‬‫ﻰ‬‫ﻞ‬ ‫ﯾﻘ‬ ‫وﻻ‬ ،‫اﳌﳢﲈت‬ ‫ﻪ‬ ‫وﻓ‬ ،ً‫ا‬‫ر‬‫ﺼﺎ‬ ‫اﺧ‬
‫ﺑﻠﻔﻆ‬ ‫أﲠﻢ‬ ‫ﻟﻮ‬‫و‬ ‫اﳌﳢﻢ‬‫ﲆ‬ ‫اﻟﺘﻌﺪﯾﻞ‬‫اﻷﰠ‬.
‫اﻟﻌﲔ‬ ‫ﳁﺠﻬﻮل‬ ‫ﻋﻨﻪ‬ ‫ﺪ‬ ‫ا‬‫و‬ ‫ﻧﻔﺮد‬‫ا‬‫و‬ ‫ّﻲ‬ ُ‫ﲰ‬ ‫ﻓﺈن‬.
‫أو‬‫ﺛﻖ‬‫ﻮ‬‫ﯾ‬ ‫وﱂ‬ ‫ﺪا‬ ‫ﻓﺼﺎ‬ ‫اﺛﻨﺎن‬:،‫اﳊﺎل‬ ‫ﳁﺠﻬﻮل‬
‫وﻫﻮاﳌﺴﺘﻮر‬.
Then, the innovation would either be for
something that makes one a blasphemer or
a major sinner. As for the first, the
majority does not accept its perpetrator. As
for the second, he is accepted as long as he
is not a propagator [of his innovation],
‫ﺔ‬ ‫اﻟﺒﺪ‬ ‫ﰒ‬:‫ﲟﻔﺴﻖ‬ ‫أو‬ ،‫ﲟﻜﻔﺮ‬ ‫إﻣﺎ‬.
‫ﻓﺎﻷول‬:‫اﶺﻬﻮر‬ ‫ﺻﺎﺣﳢﺎ‬ ‫ﻞ‬ ‫ﯾﻘ‬ ‫ﻻ‬.
‫اﻟﺜﺎﱐ‬‫و‬:‫إن‬ ‫إﻻ‬ ،‫اﻷﰠ‬ ‫ﰲ‬ ً‫ﺔ‬‫داﻋﯿ‬ ‫ﻜﻦ‬ ‫ﱂ‬ ‫ﻣﻦ‬ ‫ﻞ‬ ‫ﯾﻘ‬
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14. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

14
according to what is most correct; unless
he narrated that which supports his
innovation, for then he is rejected
according to what is favored. Al-
Jawzajaniyy, the shaykh of An-Nasa’iyy,
explicitly mentioned that.
‫ﻣﺎ‬ ‫روى‬‫ﯾﻘﻮ‬‫ي‬‫ﴏح‬ ‫ﺑﻪ‬‫و‬ ،‫ﺘﺎر‬ ‫ا‬ ‫ﲆ‬ ‫ﻓﲑد‬ ‫ﺑﺪﻋﺘﻪ‬
‫ﺴﺎﰄ‬ ‫اﻟ‬ ‫ﺷﯿﺦ‬ ‫ﺎﱐ‬ ‫اﳉﻮز‬.
Then comes bad memory. If it were
inherent, then [the hadith] is shadhdh
(odd) according to an opinion. If it were
extraneous, then it would be mukhtalit
(mixed). Whenever [the narration of] he
who has bad memory is followed up by
someone reliable, and likewise the mastur
(veiled), and the mursal (forwarded) and
the mudallas (forged), their hadiths
become hasan (good), not in themselves,
but by the sum [of the narrations].
‫اﳊﻔﻆ‬ ‫ﺳﻮء‬ ‫ﰒ‬:
‫ﲆ‬ ‫اﻟﺸﺎذ‬ ‫ﻓﻬﻮ‬ ‫ﻻزﻣﺎ‬ ‫ﰷن‬ ‫إن‬‫أي‬‫ر‬.ً‫ﺎ‬‫ﺋ‬‫ر‬‫ﻃﺎ‬ ‫أو‬
‫ﺘﻠﻂ‬ ‫ﻓﺎ‬.‫اﻟﺴ‬ ‫ﺑﻊ‬‫ﻮ‬‫ﺗ‬ ‫وﻣﱴ‬‫وﻛﺬا‬ ،‫ﲟﻌﺘﱪ‬ ‫اﳊﻔﻆ‬
‫ا‬‫ﳌﺴﺘﻮر‬،‫اﳌﺪﻟﺲ‬‫و‬ ،‫اﳌﺮﺳﻞ‬‫و‬:‫ﺻﺎر‬‫ﳦ‬‫ﺪ‬‫ﻢ‬‫ﺣﺴﻨﺎ‬
‫ﻤﻮع‬ ‫ﺑﻞ‬ ،‫اﺗﻪ‬ ‫ﻻ‬.
Then, the isnad (chain of narration) would
either: end at the Prophet )‫ﺳﻠﻢ‬ ‫ﻭ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺍﻟﻠﻪ‬ ‫ﺻﻠﻰ‬(
actually or virtually, because of being
about his sayings, doings or approvals, or
likewise [it may end] at the companion. He
‫اﻹﺳﻨﺎد‬ ‫ﰒ‬:‫إﱃ‬ ‫ﻰ‬‫ﳤ‬ ‫ﯾ‬ ‫أن‬ ‫إﻣﺎ‬‫ﷲ‬ ‫ﺻﲆ‬ ‫اﻟﻨﱯ‬
‫ﺗﴫﳛ‬ ‫وﺳﲅ‬ ‫ﻠﯿﻪ‬‫ﻗﻮ‬ ‫ﻣﻦ‬ ‫ﺣﻜﲈ‬ ‫أو‬ ‫ﺎ‬،‫أو‬‫ﻓﻌ‬،
‫أو‬‫ﺗﻘﺮﺮﻩ‬‫إﱃ‬ ‫أو‬‫ﻛﺬ‬ ‫ﺎﰊ‬ ‫اﻟﺼ‬:‫وﻫﻮ‬‫ﻣﻦ‬‫ﻟﻘﻲ‬
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15. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

15
is the one who met the Prophet ‫ﷺ‬ as a
believer in him, and died on Islam- even if
that were interrupted by apostasy,
according to what is most correct. [It may
also end] at the follower of the companion,
and he is the one who likewise met the
companion. The first is [called] marfu^
(elevated), the second is [called] mawquf
(stopped), and the third is [called] maqtu^
(cut-off), and whoever is less than the
companion is like him. The last two are
called the athar (remnant).
‫ﺑﻪ‬ ً‫ﺎ‬ ‫ﻣﺆﻣ‬ ‫وﺳﲅ‬ ‫ﻠﯿﻪ‬ ‫ﷲ‬ ‫ﺻﲇ‬ ‫اﻟﻨﱯ‬‫ﲆ‬ ‫وﻣﺎت‬
‫اﻷﰠ‬ ‫ﰲ‬ ‫ردة‬ ‫ﲣﻠﻠﺖ‬ ‫ﻟﻮ‬‫و‬ ‫اﻹﺳﻼم‬،‫إﱃ‬ ‫أو‬‫اﻟﺘ‬‫ﺎﺑﻌﻲ‬:
‫ﻛﺬ‬ ‫ﺎﰊ‬ ‫اﻟﺼ‬ ‫ﻟﻘﻲ‬ ‫ﻣﻦ‬ ‫وﻫﻮ‬.‫ﻓﺎﻷول‬:‫ﻓﻮع‬‫ﺮ‬‫اﳌ‬.
‫اﻟﺜﺎﱐ‬‫و‬:‫اﳌﻮﻗﻮف‬.‫اﻟﺜﺎﻟﺚ‬‫و‬:‫دون‬ ‫وﻣﻦ‬ ،‫اﳌﻘﻄﻮع‬
‫ﻣ‬ ‫ﻪ‬ ‫ﻓ‬ ‫اﻟﺘﺎﺑﻌﻲ‬.‫ﲑﻦ‬ ‫ﻟﻸ‬ ‫ﯾﻘﺎل‬‫و‬:‫ﺮ‬‫اﻷ‬.
The musnad (traceable) is the hadith
elevated to the Prophet6
by the companion,
with an apparently continuous chain.
‫واﳌﺴﻨﺪ‬:‫ﻇﺎﻫﺮﻩ‬ ‫ﺴﻨﺪ‬ ‫ﲱﺎﰊ‬ ‫ﻓﻮع‬‫ﺮ‬‫ﻣ‬‫ﺗﺼﺎل‬.
If its number [of narrators] were few, it
would either end at the Prophet ‫ﷺ‬, or at a
prestigious imam, like Shu^bah. The first is
al-^uluww al-mutlaq (absolute highness),
and the second is nisbiyy (relative). In that
is [what is called] muwafaqah
‫ﺪدﻩ‬ ‫ﻗﻞ‬ ‫ﻓﺈن‬:‫ﳤﻲ‬ ‫ﯾ‬ ‫أن‬ ‫ﻓﺈﻣﺎ‬‫إ‬‫ﱃ‬‫ﷲ‬ ‫ﺻﲇ‬ ‫اﻟﻨﱯ‬
‫إﱃ‬ ‫أو‬ ،‫وﺳﲅ‬ ‫ﻠﯿﻪ‬‫ﻠﯿ‬ ‫ﺻﻔﺔ‬ ‫ذي‬ ‫إﻣﺎم‬‫ﺔ‬‫ﺸﻌﺒﺔ‬.
‫ﻓﺎﻷول‬:‫اﳌﻄﻠﻖ‬ ‫اﻟﻌﻠﻮ‬.
6
marfu^
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16. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

16
(compliance), which is to reach the shaykh
of one of the authors from a different
route. Also, in that is [what is called] badal
(replacement), which is to likewise reach
the shaykh of his shaykh. Also, in that is
[what is called] musawah (equality),
which is to have a number [of narrators]
in the chain, from the narrator until the
end of the chain, equal to the chain of one
of the authors. Also in that is the
musafahah (handshake), which is the
equality with the student of that author.
Contrary to ^uluww (highness) with its
categories is nuzul (descent).
‫اﻟﺜﺎﱐ‬‫و‬:‫ﺴﱯ‬ ‫اﻟ‬.
‫اﳌﻮاﻓﻘﺔ‬ ‫ﻪ‬ ‫وﻓ‬:‫إﱃ‬ ‫اﻟﻮﺻﻮل‬ ‫وﱔ‬‫ﺪ‬ ‫أ‬ ‫ﺷﯿﺦ‬
‫ﯾﻘﻪ‬‫ﺮ‬‫ﻃ‬ ‫ﲑ‬ ‫ﻣﻦ‬ ‫اﳌﺼﻨﻔﲔ‬.
‫اﻟﺒﺪل‬ ‫ﻪ‬ ‫وﻓ‬:‫إﱃ‬ ‫اﻟﻮﺻﻮل‬ ‫وﻫﻮ‬‫ﻛﺬ‬ ‫ﻪ‬ ‫ﺷﯿ‬ ‫ﺷﯿﺦ‬.
‫اة‬‫و‬‫اﳌﺴﺎ‬ ‫ﻪ‬ ‫وﻓ‬:‫وﱔ‬‫ﻣﻦ‬ ‫اﻹﺳﻨﺎد‬ ‫ﺪد‬ ‫اء‬‫ﻮ‬‫اﺳﺘ‬
‫اوي‬‫ﺮ‬‫اﻟ‬‫إ‬‫ﱃ‬‫ﺪ‬ ‫أ‬ ‫إﺳﻨﺎد‬ ‫ﻣﻊ‬ ‫آﺧﺮﻩ‬‫اﳌﺼﻨﻔﲔ‬.‫ﻪ‬ ‫وﻓ‬
‫اﳌﺼﺎﲿﺔ‬:‫وﱔ‬‫اﳌﺼﻨﻒ‬ ‫ذ‬ ‫ﺗﻠﻤﯿﺬ‬ ‫ﻣﻊ‬ ‫ﺳﺘﻮاء‬.
‫اﻟﲋول‬ ‫ﺑﺄﻗﺴﺎﻣﻪ‬ ‫اﻟﻌﻠﻮ‬ ‫ﯾﻘﺎﺑﻞ‬‫و‬.
If the narrator and he who narrated from
him shared the same age and
encountering, then the [narration of the]
hadith is [called the narration of the]
aqran (peers). If each of them narrated
from the other, [the narration] is [called]
mudabbaj (decorated). If he narrated from
someone lower than he is, then it is [the
‫اﻟﺴﻦ‬ ‫ﰲ‬ ‫ﻋﻨﻪ‬ ‫روى‬ ‫وﻣﻦ‬ ‫اوي‬‫ﺮ‬‫اﻟ‬ ‫ﺸﺎرك‬ ‫ﻓﺈن‬
‫ان‬‫ﺮ‬‫اﻷﻗ‬ ‫ﻓﻬﻮ‬ ‫اﻠﻘﻲ‬‫و‬.
‫اﻵﺧﺮ‬ ‫ﻋﻦ‬ ‫ﻣﳯﲈ‬ ‫ﰻ‬ ‫روى‬ ‫وإن‬:‫ﻓﺎﳌﺪﰅ‬.
‫و‬‫إ‬‫ﻧﻪ‬‫و‬‫د‬ ‫ﲻﻦ‬ ‫روى‬ ‫ن‬:‫ﻪ‬ ‫وﻣ‬ ،‫اﻷﺻﺎﻏﺮ‬ ‫ﻋﻦ‬ ‫ﺮ‬‫ﻓﺎﻷﰷ‬
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17. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

17
narration called] al-akabir ^an al-asaghir
(the older from the younger). From that
[category] is [the narration of] al-aba’ ^an
al-abna’ (the fathers from the sons). The
opposite of that is very common. In
addition, from that category is he who
narrated from his father, [who narrated]
from his grandfather. If two shared in
taking from a shaykh, and one of them
died before the other, then that is [called]
as-sabiq wal-lahiq (the preceding and the
following). If he narrated from two who
had the same name, and they were not
distinguished from the other, then by his
being specifically associated with one of
them, the unobserved one becomes clear.
‫ﻣﻦ‬ ‫ﻪ‬‫وﻣ‬ ،‫ﻛﱶة‬ ‫ﻋﻜﺴﻪ‬ ‫وﰲ‬ ،‫اﻷﺑﻨﺎء‬ ‫ﻋﻦ‬ ‫ء‬ ‫اﻵ‬
‫ﺪﻩ‬ ‫ﻋﻦ‬ ‫أﺑﯿﻪ‬ ‫ﻋﻦ‬ ‫روى‬.
‫ﺪﻫﲈ‬ ‫أ‬ ‫ﻣﻮت‬ ‫ﺗﻘﺪم‬‫و‬ ‫ﺷﯿﺦ‬ ‫ﻋﻦ‬ ‫اﺛﻨﺎن‬ ‫اﺷﱰك‬ ‫وإن‬
‫ﻓﻬﻮ‬:‫اﻟﻼﺣﻖ‬‫و‬ ‫اﻟﺴﺎﺑﻖ‬.
‫ا‬‫ﲒ‬‫ﳣ‬ ‫وﱂ‬ ‫ﰟ‬ ‫ﻔﻘﻲ‬ ‫ﻣ‬ ‫اﺛﻨﲔ‬ ‫ﻋﻦ‬ ‫روى‬ ‫وإن‬
‫اﳌﻬﻤﻞ‬ ‫ﲔ‬ ‫ﯾﺘ‬ ‫ﺪﻫﲈ‬ ‫ﺑﺄ‬ ‫ﺼﺎﺻﻪ‬ ‫ﺎﺧ‬ ‫ﻓ‬.
If the narrator denied his narration
emphatically, it is rejected; or out of
probability, then it is accepted according
to what is most correct. For this, man
haddatha wa nasi (he who narrated, then
forgot) [was authored].
‫ﺟﺰﻣﺎ‬ ‫ﻣﺮوﯾﻪ‬ ‫ﲧﺪ‬ ‫وإن‬:‫ﻻ‬ ‫اﺣ‬ ‫أو‬ ،‫رد‬:‫ﰲ‬ ‫ﻞ‬‫ﻗ‬
‫اﻷﰠ‬،‫ﻪ‬ ‫وﻓ‬)) :‫وﴘ‬ ‫ﺪث‬ ‫ﻣﻦ‬.((
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18. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

18
If the narrators all agreed in their
expression of conveyance or [in] other
matters of different situations, then it is
[called] musalsal (series).
‫ﻣﻦ‬ ‫ﲑﻫﺎ‬ ‫أو‬ ،‫اﻷداء‬ ‫ﺻﯿﻎ‬ ‫ﰲ‬ ‫اﻟﺮواة‬ ‫اﺗﻔﻖ‬ ‫وإن‬
‫اﳌﺴﻠﺴﻞ‬ ‫ﻓﻬﻮ‬ ‫اﳊﺎﻻت‬.
The expressions of conveyance are:
“sami^tu”, (I heard) and “haddathani” (he
said to me), then: “akhbarani” (he
informed me), and “I read on him”. Then:
“It was read on him and I heard”. Then:
amba’ani (he informed me). Then:
nawalani (he delivered to me). Then:
shafahani (he said to me [with his lips]).
Then, “he wrote to me”, then ^an (from),
and the like.
‫اﻷداء‬ ‫وﺻﯿﻎ‬:‫أت‬‫ﺮ‬‫وﻗ‬ ‫ﱪﱐ‬ ‫أ‬ ‫ﰒ‬ ،‫ﺪﺛﲏ‬ ‫و‬ ‫ﲰﻌﺖ‬
،‫ﻟﲏ‬‫و‬ ‫ﰒ‬ ،‫ﻧﺒﺄﱐ‬‫أ‬ ‫ﰒ‬ ،‫أﲰﻊ‬ ‫أ‬‫و‬ ‫ﻠﯿﻪ‬ ‫ﻗﺮئ‬ ‫ﰒ‬ ،‫ﻠﯿﻪ‬
‫وﳓﻮﻫﺎ‬ ‫ﻋﻦ‬ ‫ﰒ‬ ،ّ‫إﱄ‬ ‫ﻛﺘﺐ‬ ‫ﰒ‬ ،‫ﺷﺎﻓﻬﲏ‬ ‫ﰒ‬.
The first two are for the one who heard
the expression of the shaykh alone. If he
used the term of plurality, then others
were with him.
‫ﻓﺎﻷوﻻن‬:‫اﻟﺸﯿﺦ‬ ‫ﻟﻔﻆ‬ ‫ﻣﻦ‬ ‫ﺪﻩ‬ ‫و‬ ‫ﲰﻊ‬ ‫ﳌﻦ‬.‫ﻓﺈن‬
‫ﲨﻊ‬‫ﳁﻊ‬‫ﲑﻩ‬.
The first of them is the most explicit and
the highest in dictation. The third and the
fourth are for the one who read by
himself. If he used an expression of
‫ﻟﻬﺎ‬‫و‬‫أ‬‫و‬:‫اﻹﻣﻼء‬ ‫ﰲ‬ ‫ﻓﻌﻬﺎ‬‫ر‬‫أ‬‫و‬ ‫ﺎ‬ ‫أﴏ‬.
‫اﺑﻊ‬‫ﺮ‬‫اﻟ‬‫و‬ ‫اﻟﺜﺎﻟﺚ‬‫و‬:‫ﻗ‬ ‫ﳌﻦ‬‫ﺑﻨﻔﺴﻪ‬ ‫أ‬‫ﺮ‬.
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19. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

19
plurality then it is like the fifth. ‫ﲨﻊ‬ ‫ﻓﺈن‬:‫ﻓﲀﳋﺎﻣﺲ‬.
Imba’ has the meaning of ikhbar
(informing), except that in the
terminology of the later scholars, it is used
for ijazah (permission), like the term ^an
(from).
‫اﻹﻧﺒﺎء‬‫و‬:‫ﺎر‬ ‫اﻹﺧ‬ ‫ﲟﻌﲏ‬،‫اﳌﺘﺄﺧﺮﻦ‬ ‫ﻋﺮف‬ ‫ﰲ‬ ‫إﻻ‬
‫ﻌﻦ‬ ‫ﺎزة‬ ‫ﻟﻺ‬ ‫ﻓﻬﻮ‬.
The ^an^anah7
of a contemporary is
considered that he8
heard it, unless he was
a mudallis (forger). It was said that the
confirmation of their meeting is
conditional, even if they met once, and this
is [what is] preferred.
‫ﲆ‬ ‫ﶊﻮ‬ ‫اﳌﻌﺎﴏ‬ ‫وﻋﻨﻌﻨﺔ‬‫ﻣﻦ‬ ‫إﻻ‬ ‫اﻟﺴﲈع‬
‫اﳌﺪﻟﺲ‬،‫ﻞ‬ ‫وﻗ‬:‫ﻟﻮ‬‫و‬ ‫ﻟﻘﺎﲛﲈ‬ ‫ﺛﺒﻮت‬ ‫ﺸﱰط‬،‫ﻣﺮة‬
‫ﺘﺎر‬ ‫ا‬‫ﻮ‬‫وﻫ‬.
They used the term mushafahah (telling
with the lips) for the verbal ijazah
(permission) and mukatabah (the writing)
for the written one. They made conditional
for the validity of munawalah (delivery)
that it would be associated with the
permission to narrate, and it is the highest
type of ijazah (permission). They also
‫اﳌﲀﺗﺒﺔ‬‫و‬ ،‫ﲠﺎ‬ ‫اﳌﺘﻠﻔﻆ‬ ‫ﺎزة‬ ‫اﻹ‬ ‫ﰲ‬ ‫اﳌﺸﺎﻓﻬﺔ‬ ‫أﻃﻠﻘﻮا‬‫و‬
‫اﺷﱰﻃﻮ‬‫و‬ ،‫ﲠﺎ‬ ‫ﻮب‬ ‫اﳌﻜ‬ ‫ﺎزة‬ ‫اﻹ‬ ‫ﰲ‬‫اﳌﻨﺎو‬ ‫ﲱﺔ‬ ‫ﰲ‬ ‫ا‬
‫ﺎزة‬ ‫اﻹ‬ ‫اع‬‫ﻮ‬‫ﻧ‬‫أ‬ ‫ﻓﻊ‬‫ر‬‫أ‬ ‫وﱔ‬ ،‫ﻟﺮواﯾﺔ‬ ‫ﻹذن‬ ‫اﳖﺎ‬‫ﱰ‬‫اﻗ‬.
‫ﺎدة‬ ‫اﻟﻮ‬ ‫ﰲ‬ ‫اﻹذن‬ ‫ا‬‫ﻮ‬‫اﺷﱰﻃ‬ ‫وﻛﺬا‬،‫اﻟﻮﺻﯿﺔ‬‫و‬
7
narration by saying, “from so and so, from so and so...”
8
The narrator
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20. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

20
made permission conditional in wijadah
(finding) and in the written will, and in
i^lam (notification), or else it has no
consideration, like al-ijazah al-^ammah
(general permission), and
the permission for the unknown and the
non-existent, according to what is most
correct in all of that.
‫ﺎزة‬ ‫ﰷﻹ‬ ‫ﺑﺬ‬ ‫ﱪة‬ ‫ﻓﻼ‬ ‫وإﻻ‬ ،‫ﻼم‬ ‫اﻹ‬ ‫وﰲ‬ ‫ﺎب‬ ‫ﻟﻜ‬
‫و‬‫وﻠﻤﺠﻬﻮل‬ ،‫اﻟﻌﺎﻣﺔ‬‫ﲆ‬ ‫ﻠﻤﻌﺪوم‬‫ﲨﯿﻊ‬ ‫ﰲ‬ ‫اﻷﰠ‬
‫ذ‬.
Then, if the narrators’ names and the
names of their fathers, or even their
grandfathers are the same, but they are
different people, then it is [the case of] al-
muttafiq wal-muftariq (agreement and
separation). If the script of the names
agree, but their pronunciation is different,
it is [the case of] al-mu’talif wal-mukhtalif
(the harmonious and different). If the
names were the same but the fathers were
different or vice versa, then it is [the case
of] the mutashabih (similar). Likewise is
the case if the agreement occurred in the
name and the name of the father, and the
‫ﺪا‬ ‫ﻓﺼﺎ‬ ‫ﲛﻢ‬ ‫آ‬ ‫أﺳﲈء‬‫و‬ ‫أﺳﲈؤﱒ‬ ‫اﺗﻔﻘﺖ‬ ‫إن‬ ‫اﻟﺮواة‬ ‫ﰒ‬
‫ﻠﻔ‬ ‫اﺧ‬‫و‬‫ﺖ‬‫ﺎﺻﻬﻢ‬ ‫أﺷ‬:‫اﳌﻔﱰق‬‫و‬ ‫اﳌﺘﻔﻖ‬ ‫ﻓﻬﻮ‬.
ً‫ﻧﻄﻘﺎ‬ ‫ﻠﻔﺖ‬ ‫اﺧ‬‫و‬ ً‫ﺎ‬‫ﺧﻄ‬ ‫اﻷﺳﲈء‬ ‫أﺗﻔﻘﺖ‬ ‫وإن‬:‫ﻓﻬﻮ‬
‫ﺘﻠﻒ‬ ‫ا‬‫و‬ ‫ﺗﻠﻒ‬‫ﺆ‬‫اﳌ‬.
‫وإن‬‫ا‬‫ﻟﻌﻜﺲ‬ ‫أو‬ ،‫ء‬ ‫اﻵ‬ ‫ﻠﻔﺖ‬ ‫اﺧ‬‫و‬ ‫اﻷﺳﲈء‬ ‫ﺗﻔﻘﺖ‬:
‫ﰲ‬ ‫ﺗﻔﺎق‬ ‫وﻗﻊ‬ ‫إن‬ ‫وﻛﺬا‬ ،‫ﺸﺎﺑﻪ‬ ‫اﳌ‬ ‫ﻓﻬﻮ‬
‫ﰟ‬‫ﺴﺒﺔ‬ ‫ﻟ‬‫ا‬ ‫ﰲ‬ ‫ﻼف‬ ‫ﺧ‬ ‫و‬ ‫اﻷب‬ ‫اﰟ‬‫و‬.
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21. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

21
difference were in the ascription.
From this, and what is before it, there are
different categories. Among them is for the
agreement or the resemblance to take
place, except in a letter or two, or by
advancing the subsequent or delaying the
preceding, or the like.
‫اع‬‫ﻮ‬‫ﻧ‬‫أ‬ ‫ﻗ‬ ‫وﳑﺎ‬ ‫ﻪ‬ ‫ﻣ‬ ‫ﯾﱰﺐ‬‫و‬:‫ﳛﺼﻞ‬ ‫أن‬ ‫ﻣﳯﺎ‬
‫أو‬ ،‫ﻓﲔ‬‫ﺮ‬‫ﺣ‬ ‫أو‬ ‫ﺣﺮف‬ ‫ﰲ‬ ‫إﻻ‬ ‫ﺎﻩ‬ ‫ﺷ‬ ‫أو‬ ‫ﺗﻔﺎق‬
‫ذ‬ ‫ﳓﻮ‬ ‫أو‬ ‫ﲑ‬ ‫اﻟﺘﺄ‬‫و‬ ‫ﻟﺘﻘﺪﱘ‬.
EPILOGUE
‫ﺧﺎﺗﻤﺔ‬
Among the important matters is knowing
the levels of the narrators, their birth and
death dates, towns, and their situations-
whether praiseworthy, defamatory, or
unknown.
‫اﳌﻬﻢ‬ ‫وﻣﻦ‬:‫ﻃﺒﻘ‬ ‫ﻓﺔ‬‫ﺮ‬‫ﻣﻌ‬‫ﺎت‬،‫اﻟﯿﺪﱒ‬‫ﻮ‬‫وﻣ‬ ‫اﻟﺮواة‬
ً‫ﺎ‬‫وﲡﺮﳛ‬ ً‫ﻼ‬‫ﺗﻌﺪﯾ‬ ‫اﳍﻢ‬‫ﻮ‬‫أﺣ‬‫و‬ ،‫اﳖﻢ‬ ‫ﺑ‬‫و‬ ،‫ﺎﲥﻢ‬ ‫ووﻓ‬
ً ‫ﺎ‬ ‫و‬.
[As for] the levels of jarh (defamation), the
worst is the description by [use of the
superlative], like “the biggest liar among
the people”, then: dajjal (imposter), then
wadda^ ([frequent] fabricator), or
kadhdhab ([frequent] liar). The mildest of
them is: layyin (lenient), or “he has a bad
‫اﳉﺮح‬ ‫اﺗﺐ‬‫ﺮ‬‫وﻣ‬:
‫ﰒ‬ ،‫اﻟﻨﺎس‬ ‫ﻛﺄﻛﺬب‬ ،‫ﺑﺄﻓﻌﻞ‬ ‫اﻟﻮﺻﻒ‬ ‫أﺳﻮؤﻫﺎ‬‫و‬
‫ﻛﺬاب‬ ‫أو‬ ‫وﺿﺎع‬ ‫أو‬ ‫ﺎل‬ ‫د‬.
‫أﺳﻬﻠﻬﺎ‬‫و‬:‫ﺳ‬ ‫أو‬ ‫ﻟﲔ‬‫ﻣﻘﺎل‬ ‫ﻪ‬ ‫ﻓ‬ ‫أو‬ ‫اﳊﻔﻆ‬.
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22. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

22
memory”, or, “there is some question about
him”.
[As for] the levels of ta^dil (praise), the
highest is to be described by [the use of]
the superlative, like: “the most trustworthy
of people”, then, that which is emphasized
by an attribute or two, such as thiqah,
thiqah (trustworthy, trustworthy), or
thiqah, hafidh (trustworthy, hadith
master). The lowest is that which eludes to
being close to the mildest levels of
defamation, such as “shaykh”.
‫اﻟﺘﻌﺪﯾﻞ‬ ‫اﺗﺐ‬‫ﺮ‬‫وﻣ‬:
‫ﺑﺄﻓﻌﻞ‬ ‫اﻟﻮﺻﻒ‬ ‫ﻓﻌﻬﺎ‬‫ر‬‫أ‬‫و‬:‫ﺗﺄﻛﺪ‬ ‫ﻣﺎ‬ ‫ﰒ‬ ،‫اﻟﻨﺎس‬ ‫ﺛﻖ‬‫و‬‫ﻛﺄ‬
‫أو‬ ‫ﺛﻘﺔ‬ ‫ﻛﺜﻘﺔ‬ ‫ﲔ‬ ‫أوﺻﻔ‬ ‫ﺑﺼﻔﺔ‬‫ﺎﻓﻆ‬ ‫ﺛﻘﺔ‬.‫ﻣﺎ‬ ‫ﻫﺎ‬ ‫أد‬‫و‬
‫اﻟﺘﺠﺮﱖ‬ ‫أﺳﻬﻞ‬ ‫ﻣﻦ‬ ‫ﻟﻘﺮب‬ ‫أﺷﻌﺮ‬:‫ﺸﯿﺦ‬.
The praise is accepted from someone who
is knowledgeable, if he mentions its
reasons- even from one person, according
to what is most correct. Defamation is
given priority over praise if it became
clear from someone who is knowledgeable
and he mentions its reasons. If he had no
praise, then it is accepted without detail
according to what is preferred.
‫ﻣﻦ‬ ‫ﻟﻮ‬‫و‬ ،‫ﺑﺄﺳﺒﺎﲠﺎ‬ ‫ﺎرف‬ ‫ﻣﻦ‬ ‫اﻟﱱﯿﺔ‬ ‫ﻞ‬ ‫ﺗﻘ‬‫و‬‫ﺪ‬ ‫ا‬‫و‬
‫ﲆ‬‫اﻷﰠ‬.‫ﲆ‬ ‫ﻣﻘﺪم‬ ‫اﳉﺮح‬‫و‬‫ﺻﺪر‬ ‫إن‬ ‫اﻟﺘﻌﺪﯾﻞ‬
‫ا‬ ‫ﻋﻦ‬ ‫ﻼ‬ ‫ﻓﺈن‬ ،‫ﺑﺄﺳﺒﺎﺑﻪ‬ ‫ﺎرف‬ ‫ﻣﻦ‬ ً‫ﺎ‬‫ﯿﻨ‬ ‫ﻣ‬‫ﻟﺘﻌﺪﯾﻞ‬
‫ﲆ‬ ً‫ﻼ‬‫ﶍ‬ ‫ﻞ‬ ُ‫ﻗ‬‫ا‬‫ﺘﺎر‬.
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23. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

23
CHAPTER
‫ﻓﺼﻞ‬
Among what is important is to know the
kunyahs (surnames)9
of those who have
been given them, the names of those who
are famous by their surnames, to know he
whose name is his surname, he in whom
there is difference about his surname, he
who has many surnames or descriptions,
he whose surname is the same as his
fathers’, and vice versa, or his surname is
his wife’s surname, he who is attributed to
other than his father, or to other than
what rushes to the understanding, he who
has the same name as his father and
grandfather, or his shaykh and the shaykh
of his shaykh, and so on, as well as he
whose name is the same as his shaykh’s
[name] and the [name of] who narrated
from [his shaykh].
‫ﻣ‬ ‫اﳌﻬﻢ‬ ‫ﻣﻦ‬،‫ﲔ‬ ‫اﳌﻜ‬ ‫أﺳﲈء‬‫و‬ ،‫اﳌﺴﻤﲔ‬ ‫ﲎ‬ ‫ﻓﺔ‬‫ﺮ‬‫ﻌ‬
‫اﲰ‬ ‫وﻣﻦ‬‫ﻪ‬‫وﻣﻦ‬ ،‫ﻪ‬ ‫ﻨ‬ ‫ﰲ‬ ‫ﻠﻒ‬ ‫اﺧ‬ ‫وﻣﻦ‬ ،‫ﻪ‬ ‫ﻨ‬
‫أو‬ ‫أﺑﯿﻪ‬ ‫اﰟ‬ ‫ﻪ‬ ‫ﻨ‬ ‫واﻓﻘﺖ‬ ‫وﻣﻦ‬ ،‫ﺗﻪ‬‫ﻮ‬‫ﻧﻌ‬‫و‬‫أ‬ ‫ﻨﺎﻩ‬ ‫ﻛﱶت‬
،‫ﻟﻌﻜﺲ‬‫إﱃ‬ ‫ﺴﺐ‬ ‫وﻣﻦ‬ ،‫ﻪ‬ ‫زوﺟ‬ ‫ﻨﯿﺔ‬ ‫ﻪ‬ ‫ﻨ‬ ‫أو‬
‫أﺑﯿﻪ‬ ‫ﲑ‬‫إﱃ‬ ‫أو‬ ،‫إﱃ‬ ‫ﺴﺒﻖ‬ ‫ﻣﺎ‬ ‫ﲑ‬‫وﻣﻦ‬ ،‫اﻟﻔﻬﻢ‬
‫وﺷﯿﺦ‬ ‫ﻪ‬ ‫ﺷﯿ‬ ‫اﰟ‬ ‫أو‬ ،‫ﺪﻩ‬ ‫و‬ ‫أﺑﯿﻪ‬ ‫اﰟ‬‫و‬ ‫اﲰﻪ‬ ‫اﺗﻔﻖ‬
‫ﻓﺼ‬ ‫ﻪ‬ ‫ﺷﯿ‬ً‫ﺪا‬ ‫ﺎ‬،‫او‬‫ﺮ‬‫اﻟ‬‫و‬ ‫ﻪ‬ ‫ﺷﯿ‬ ‫اﰟ‬ ‫اﺗﻔﻖ‬ ‫وﻣﻦ‬‫ي‬
‫ﻋﻨﻪ‬.
9
Such as to be called Abu Fulan (the father of so and so), or Umm Fulan (the mother of so and so)
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24. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

24
[It is also important] to know the names
that are free of surnames and nicknames
(laqabs), the names of those whom no one
else has their names, [to know] the
surnames, the nicknames, and the
ascriptions. [The ascriptions] refer back to
the tribes, nations, towns, real estates,
roads, neighborhoods, professions and
trades. Agreement and similarity take
place in these, [just] as [they take place] in
the names. They could be nicknames, and
[it is important to know] the reasons for
that.
[It is also important] to know those who
have the title of “mawla”; those who gave
it to others, and those who received it,
whether established by slavery or by oath.
[It is also important] to know the brothers
and sisters.
‫اﻟﻜ‬‫و‬ ،‫واﳌﻔﺮدة‬ ‫ﺮدة‬ ‫ا‬ ‫اﻷﺳﲈء‬ ‫ﻓﺔ‬‫ﺮ‬‫وﻣﻌ‬،‫اﻷﻟﻘﺎب‬‫و‬ ،‫ﲎ‬
‫إﱃ‬ ‫ﺗﻘﻊ‬‫و‬ ،‫واﻷﺴﺎب‬،ً‫ا‬‫ﺑﻼد‬ ،‫اﻷوﻃﺎن‬‫و‬ ‫ﺎﺋﻞ‬ ‫اﻟﻘ‬
‫أو‬ً‫ﺎ‬ ‫ﺿﯿﺎ‬،‫ﳎﺎورة‬ ‫أو‬ ،ً‫ﲀ‬‫أوﺳﻜ‬،‫وإﱃ‬‫اﻟﺼﻨﺎﺋﻊ‬
،‫اﳊﺮف‬‫و‬
‫ﺗﻘﻊ‬ ‫وﻗﺪ‬ ،‫ﰷﻷﺳﲈء‬ ‫ﺎﻩ‬ ‫ﺷ‬ ‫و‬ ‫ﺗﻔﺎق‬ ‫ﻓﳱﺎ‬ ‫ﯾﻘﻊ‬‫و‬
ً‫أﻟﻘﺎ‬.، ‫ذ‬ ‫أﺳﺒﺎب‬ ‫ﻓﺔ‬‫ﺮ‬‫وﻣﻌ‬
‫أﺳﻔﻞ‬ ‫وﻣﻦ‬ ‫ﲆ‬ ‫أ‬ ‫ﻣﻦ‬ ‫اﳌﻮاﱄ‬ ‫ﻓﺔ‬‫ﺮ‬‫وﻣﻌ‬‫أو‬ ‫ﻟﺮق‬
،‫ﳊﻠﻒ‬
‫ات‬‫ﻮ‬‫اﻷﺧ‬‫و‬ ‫اﻹﺧﻮة‬ ‫ﻓﺔ‬‫ﺮ‬‫وﻣﻌ‬.
[It is also important] to know the manners
of the shaykh and the student, the age of
‫اﻟﺘﺤﻤﻞ‬ ‫وﺳﻦ‬ ،‫اﻟﻄﺎﻟﺐ‬‫و‬ ‫اﻟﺸﯿﺦ‬ ‫آداب‬ ‫ﻓﺔ‬‫ﺮ‬‫وﻣﻌ‬
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25. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

25
tahammul (receiving) and ada’
(conveying), the way of writing the hadith,
displaying it, hearing it, making others
hear it, and travelling for it.
‫ﻪ‬ ‫وﺳﲈ‬ ،‫وﻋﺮﺿﻪ‬ ‫اﳊﺪﯾﺚ‬ ‫ﻛﺘﺎﺑﺔ‬ ‫وﺻﻔﺔ‬ ،‫اﻷداء‬‫و‬
،‫ﻪ‬ ‫ﻓ‬ ‫اﻟﺮ‬‫و‬ ،‫ﻪ‬ ‫وإﺳﲈ‬
[And among what is important is knowing
what] was authored [in the field, whether
in the form of] masanid (books referenced
by the narrators), by chapters, by the
defects, or by mentioning parts of the
hadith (atraf).
‫أو‬ ،‫اﻟﻌﻠﻞ‬ ‫أو‬ ،‫اب‬‫ﻮ‬‫اﻷﺑ‬ ‫أو‬ ،‫ﻧﯿﺪ‬‫ﺎ‬‫اﳌﺴ‬ ‫ﲆ‬ ‫ﺗﺼﻨﯿﻔﻪ‬‫و‬
‫اف‬‫ﺮ‬‫اﻷﻃ‬.
[Among what is important is] knowing the
reason of the hadith. Some of the shaykhs
of the judge Abu Ya^la Ibn Al-Farra’ have
authored in that field. The scholars have
authored in most of these areas, and this is
a mere conveyance. Their definitions are
clear and do not require examples.
Including all of them is difficult, so let
their unabridged books be referenced,
‫وﻗﺪ‬ ،‫اﳊﺪﯾﺚ‬ ‫ﺐ‬‫ﺳ‬ ‫ﻓﺔ‬‫ﺮ‬‫وﻣﻌ‬‫ﺑﻌﺾ‬ ‫ﻪ‬ ‫ﻓ‬ ‫ﺻﻨﻒ‬
‫ﯾﻌﲆ‬ ‫أﰊ‬ ‫اﻟﻘﺎﴈ‬ ‫ﺷﯿﻮخ‬‫ﰲ‬ ‫ا‬‫ﻮ‬‫وﺻﻨﻔ‬ ،‫اء‬‫ﺮ‬‫اﻟﻔ‬ ‫ﻦ‬
‫ﻇﺎﻫﺮة‬ ،‫ﳏﺾ‬ ‫ﻧﻘﻞ‬ ‫وﱔ‬ ‫اع‬‫ﻮ‬‫ﻧ‬‫ﻷ‬‫ا‬ ‫ﻫﺬﻩ‬ ‫ﺎﻟﺐ‬
،‫ﻌﴪ‬ ‫ﻣ‬ ‫وﺣﴫﻫﺎ‬ ،‫ﳣﺜﯿﻞ‬‫ا‬ ‫ﻋﻦ‬ ‫ﻣﺴﺘﻐﻨﯿﺔ‬ ،‫ﯾﻒ‬‫ﺮ‬‫اﻟﺘﻌ‬
‫ﺴﻮﻃﺎﲥﺎ‬ ‫ﻣ‬ ‫ﻟﻬﺎ‬ ‫اﺟﻊ‬‫ﱰ‬‫ﻓﻠ‬.
***
And Allah is the one who gives the success and
He is the Guide. No one is God but Him.
***
‫ﻫﻮ‬ ‫ﺇﻻ‬ ‫ﺇﻟﻪ‬ ‫ﻻ‬ ، ‫ﻭﺍﻟﻬﺎﺩﻱ‬ ‫ﺍﻟﻤﻮﻓﻖ‬ ‫ﻭﺍﻟﻠﻪ‬.
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26. THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS
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26
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