Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (158)

Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-QasimIbn Hajar Al-Asqalani

the two liars.(1) Reported by Muslim.(2)

[The Abandoned and the Munkar]
The second category of rejected reports—those set aside because the narrator is suspected of fabrication—is the matrūk (abandoned report).
The third is the munkar, according to those who do not require the additional element of contradiction for a report to be labelled munkar.
The same applies(3) to the fourth and fifth categories: anyone whose mistakes are egregious, whose heedlessness is frequent,(4) or whose open impiety is manifest—his ḥadith is deemed munkar.

Next comes error (wahm), which is the sixth category—mentioned explicitly(5) only because of the length of this discussion. If that error is established by corroborating evidence(6)—such as connecting what is actually mursal or munqaṭiʿ, merging one ḥadith into another, or the like(7) of these critical flaws—the report is rejected.

[The Defective Report]
Knowledge of such matters(8) is attained through extensive investigation and the collection of the various chains; this(9) is the muʿallal (report with a concealed defect), one of the most intricate disciplines within ḥadith science.

(1) In B and T the reading is al-kadhdhabin (“the liars”). (2) Cited in the introduction to his Sahih, 1/9, no. 1. In the margins of A and L, in the author’s own hand, appears: “thumma balagha kadhalik” (“it has likewise come down to us so”). (3) Z reads: “wa kadhalik” (“and likewise”). (4) The clause “aw kathurat ghaflatuhu” (“or his heedlessness has become frequent”) is absent from A. (5) In B the word is “afsah,” with a fatha on the hamza; the adopted text follows the reading found in H and W. (6) A and T read “riwaya” (“recension”), whereas H has “rawatuhu” (“its transmitters”). Al-Laqani comments in Qada al-Watar, p. 1074: “Apparently the pronoun refers to the sixth category.” (7) D adds “wa nahw” (“and the like”). (8) In J, D, and H the verb is spelled “wayahsul” with a ya; in A, Z, and Y the ya is left undotted. (9) A reads “hadha,” while J has “wa hadha.”

الكَاذِبَيْنِ (١)»، أَخْرَجَهُ مُسْلِمٌ (٢). [المتروك والمنكر] (وَ) القِسْمُ (الثَّانِي) مِنْ أَقْسَامِ المَرْدُودِ، وَهُوَ مَا يَكُونُ بِسَبَبِ تُهَمَةِ الرَّاوِي بِالكَذِبِ، هُوَ: (المَتْرُوكُ). (وَالثَّالِثُ: المُنْكَرُ؛ عَلَى رَأْيِ) مَنْ لَا يَشْتَرِطُ فِي المُنْكَرِ قَيْدَ المُخَالَفَةِ. (وَكَذَا (٣) الرَّابِعُ وَالخَامِسُ)، فَمَنْ فَحُشَ غَلَطُهُ، أَوْ كَثُرَتْ غَفْلَتُهُ (٤)، أَوْ ظَهَرَ فِسْقُهُ؛ فَحَدِيثُهُ مُنْكَرٌ. (ثُمَّ الوَهْمُ)؛ وَهُوَ القِسْمُ السَّادِسُ - وَإِنَّمَا أُفْصِحَ (٥) بِهِ لِطُولِ الفَصْلِ -، (إِنِ اطُّلِعَ عَلَيْهِ) أَيْ: عَلَى الوَهْمِ (بِالقَرَائِنِ) الدَّالَّةِ عَلَى وَهْمِ رَاوِيهِ (٦) مِنْ وَصْلِ مُرْسَلٍ أَوْ مُنْقَطِعٍ، أَوْ إِدْخَالِ حَدِيثٍ فِي حَدِيثٍ، أَوْ نَحْوِ (٧) ذَلِكَ مِنَ الأَشْيَاءِ القَادِحَةِ. [المعلل] وَتَحْصُلُ (٨) مَعْرِفَةُ ذَلِكَ: بِكَثْرَةِ التَّتَبُّعِ، (وَجَمْعِ الطُّرُقِ؛ فَـ) هَذَا (٩) هُوَ: (المُعَلَّلُ)؛ وَهُوَ مِنْ أَغْمَضِ أَنْوَاعِ عُلُومِ الحَدِيثِ

(١) في ب، ط: «الكذابين». (٢) في مقدِّمة صحيحه (١/ ٩) رقم (١). وفي حاشية أ، ل - بخطِّ المُصنِّف -: «ثم بلغ كذلك». (٣) في ز: «وكذلك». (٤) «أَوْ كَثُرَتْ غَفْلَتُهُ» ليست في أ. (٥) في ب: «أَفصح» بفتح الهمزة، والمثبت من هـ، و. (٦) في أ، ط: «رواية»، وفي هـ: «رواته». قال اللَّقانيُّ ﵀ في قَضَاء الوَطَر (ص ١٠٧٤): «الظَّاهر أن ضميره للقِسم السَّادس». (٧) في د: «ونحو». (٨) في ج، د، ح: «ويحصل» بالياء، ولم ينقط في أ، ز، ي. (٩) في أ: «هذا»، وفي ج: «وهذا».