Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (161)

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

[Interpolated Matn]
As for (1) interpolated matn, it occurs when words are inserted into the matn that do not belong to it. At times the insertion is found at the beginning, at times (2) in the middle, and at times at the end—the most common case—because it usually happens by linking (3) one sentence to another, or by merging (4) a mawqūf statement—words of a Companion or someone after them—with a marfūʿ statement—words of the Prophet ﷺ—without any break. Such is interpolated matn.

[How is interpolation detected?]
Interpolation is recognized when a (5) narration appears that clearly distinguishes (6) the interpolated portion from that (7) into which it was inserted (8); or when the narrator, or one of the well-informed imams, explicitly states this; or when it is impossible that the Prophet ﷺ could have uttered those words.
Al-Khaṭīb authored a dedicated work (9) on the subject. I have abridged it and added to it about twice as much—or even more (10)—and all praise is due to Allah.

[The Inverted Report]
(Or) if the discrepancy results from reversing the order (11), that is, (12) in

(1) In A the text reads: ‘amma’ (as for) without the introductory waw. (2) B, C, Y, K, and a marginal copy on H add the word ‘yakun’ (to be). (3) D has: ‘li-atf’ (for conjunction). (4) D also reads: ‘yadmij’ (he merges). (5) A reads: ‘rawiyahu’ (its narrator). (6) The T edition has ‘mufassalatin’ (detailed) with a fatḥa on the letter sad; the adopted reading follows A, C, Z, and M. Al-Qari, in his marginal commentary on Sharh al-Nukhba (p. 473), states that the sad should be read with kasra, i.e. ‘mubayyina’ (clarifying). (7) T reads: ‘bima’ (with what). (8) The words ‘mimma udrija’ (from what was inserted) are absent from W. (9) The work is entitled ‘al-Fasl li-l-wasl al-mudraj fi-l-naql’ and is in print. (10) Another treatise bears the title ‘Taqrib al-manhaj bi-tartib al-mudraj’; al-Sakhawi mentions it in al-Jawahir wa-l-durar, 2:679. (11) A, H, W, and Z read: ‘bi-taqdim aw taʾkhir’ (by advancing or delaying). (12) The explanatory particle ‘ay’ (that is) is missing in H.

[مدرج المتن] وَأَمَّا (١) مُدْرَجُ المَتْنِ: فَهُوَ أَنْ يَقَعَ فِي المَتْنِ كَلَامٌ لَيْسَ مِنْهُ، فَتَارَةً يَكُونُ فِي أَوَّلِهِ، وَتَارَةً (٢) فِي أَثْنَائِهِ، وَتَارَةً فِي آخِرِهِ - وَهُوَ الأَكْثَرُ -؛ لِأَنَّهُ يَقَعُ بِعَطْفِ (٣) جُمْلَةٍ عَلَى جُمْلَةٍ، (أَوْ بِدَمْجِ (٤) مَوْقُوفٍ) مِنْ كَلَامِ الصَّحَابَةِ أَوْ مَنْ بَعْدَهُمْ (بِمَرْفُوعٍ) مِنْ كَلَامِ النَّبِيِّ ﷺ مِنْ غَيْرِ فَصْلٍ، (فَـ) هَذَا هُوَ (مُدْرَجُ المَتْنِ). [كيف يُعرَف الإدراج؟] وَيُدْرَكُ الإِدْرَاجُ بِوُرُودِ رِوَايَةٍ (٥) مُفَصِّلَةٍ (٦) لِلْقَدْرِ المُدْرَجِ مِمَّا (٧) أُدْرِجَ (٨) فِيهِ، أَوْ بِالتَّنْصِيصِ عَلَى ذَلِكَ مِنَ الرَّاوِي، أَوْ مِنْ بَعْضِ الأَئِمَّةِ المُطَّلِعِينَ، أَوْ بِاسْتِحَالَةِ كَوْنِ النَّبِيِّ ﷺ يَقُولُ ذَلِكَ. وَقَدْ صَنَّفَ الخَطِيبُ فِي المُدْرَجِ كِتَاباً (٩)، وَلَخَّصْتُهُ وَزِدْتُ عَلَيْهِ قَدْرَ مَا ذَكَرَ مَرَّتَيْنِ أَوْ أَكْثَرَ (١٠)، وَلِلَّهِ الحَمْدُ. [المقلوب] (أَوْ) إِنْ كَانَتِ المُخَالَفَةُ (بِتَقْدِيمٍ وَتَأْخِيرٍ) (١١) أَيْ: (١٢) فِي

(١) في أ: «أما» من غير واو. (٢) في ب، ج، ي، ك، ونسخة على حاشية هـ زيادة: «يكون». (٣) في د: «لعطف». (٤) في د: «يدمج». (٥) في أ: «راويه». (٦) في ط: «مفصَّلةٍ» بفتح الصّاد، والمثبت من أ، ج، ز، م. قال القارِي ﵀ في شرح شرح النُّخبة (ص ٤٧٣): «بكسر الصاد؛ أي: مبيِّنة». (٧) في ط: «بما». (٨) «مِمَّا أُدْرِجَ» ليست في و. (٩) سمَّاه: «الفصل للوصل المدرج في النقل»، وهو مطبوع. (١٠) اسمه: «تقريب المنهج بترتيب المدرَج»، ذكره السَّخاويُّ في الجواهر والدُّرر (٢/ ٦٧٩). (١١) في أ، هـ، و، ز: «بتقديم أو تأخير». (١٢) «أَيْ» ليست في هـ.