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

to consult the books that have been compiled to elucidate the meanings of the hadith reports (1) and to resolve whatever in them is problematic. Many leading scholars produced extensive works in that field, such as al-Ṭaḥāwī (2), al-Khaṭṭābī (3), Ibn ʿAbd al-Barr (4), and others (5).

[The Anonymity of Transmitters and Its Causes]

Next comes the question of a narrator whose identity is unknown; this constitutes the eighth ground for criticism (6). It arises from two causes:

The first: a narrator may possess numerous identifiers—his given name, teknonym, nickname, descriptive epithet (7), occupation, or lineage. He gains renown through one of them, yet for some purpose he is mentioned by another, leading people to suppose he is someone else (8); consequently, his actual status remains unknown.

Scholars have written on this specific issue, among them al-Muḍiḥ li-Awhām al-Jamʿ wa-al-Tafrīq, a work in which al-Khaṭīb excelled (9); he had, however, been preceded in it by (10)

(1) MS K duplicates the word al-akhbar (reports). (2) In his work Sharh Mushkil al-Athar, which is now in print. (3) In his two works Aʿlam al-Hadith and Maʿalim al-Sunan, both of which are in print. (4) In his two works al-Tamhid and al-Istidhkar, both published. (5) A marginal note in MS D, written in the author’s own hand, reads: thumma balagha kadhalik (then it likewise reached). (6) MSS H, W, and Z read wahuwa, whereas a copy noted in the margin of W has wahiya. Al-Qari remarks in Sharh Sharh al-Nukhba, p. 505: “wahiya refers to al-jahalah (anonymity).” (7) MSS A, H, T, and M have sinaʿa (craft), while MS Y reads wasifa (attribute). (8) MS J records akhar in the accusative, whereas the preferred reading follows MSS D, W, and H. (9) The book to which he alludes is al-Mawdih li-Awham al-Jamʿ wa-l-Tafriq, now in print. (10) MS B omits the word ilayhi (to him).
إِلَى الكُتُبِ المُصَنَّفَةِ فِي شَرْحِ مَعَانِي الأَخْبَارِ (١) (وَبَيَانِ المُشْكِلِ) مِنْهَا. وَقَدْ أَكْثَرَ الأَئِمَّةُ مِنَ التَّصَانِيفِ فِي ذَلِكَ؛ كَالطَّحَاوِيِّ (٢)، وَالخَطَّابِيِّ (٣)، وَابْنِ عَبْدِ البَرِّ (٤)، وَغَيْرِهِمْ (٥). [جهالة الرواة وأسبابها] (ثُمَّ الجَهَالَةُ) بِالرَّاوِي؛ وَهِيَ (٦) السَّبَبُ الثَّامِنُ فِي الطَّعْنِ، (وَسَبَبُهَا) أَمْرَانِ: أَحَدُهُمَا: (أَنَّ الرَّاوِيَ قَدْ تَكْثُرُ نُعُوتُهُ) مِنِ اسْمٍ أَوْ كُنْيَةٍ أَوْ لَقَبٍ أَوْ صِفَةٍ (٧) أَوْ حِرْفَةٍ أَوْ نَسَبٍ، فَيَشْتَهِرُ بِشَيْءٍ مِنْهَا، (فَيُذْكَرُ بِغَيْرِ مَا اشْتَهَرَ بِهِ لِغَرَضٍ) مِنَ الأَغْرَاضِ، فَيُظَنُّ أَنَّهُ آخَرُ (٨)، فَيَحْصُلُ الجَهْلُ بِحَالِهِ. (وَصَنَّفُوا فِيهِ) أَيْ: فِي هَذَا النَّوْعِ: (المُوضِحَ) لِأَوْهَامِ الجَمْعِ وَالتَّفْرِيقِ؛ أَجَادَ فِيهِ الخَطِيبُ (٩)، وَسَبَقَهُ إِلَيْهِ (١٠)
(١) في ك: «الأخبار» مكرَّرة. (٢) في كتابه: «شرح مشكل الآثار»، وهو مطبوع. (٣) في كتابيه: «أعلام الحديث» و «معالم السنن» وهما مطبوعان. (٤) في كتابيه: «التمهيد»، و «الاستذكار» وهما مطبوعان. (٥) في حاشية د - بخطِّ المُصنِّف -: «ثم بلغ كذلك». (٦) في هـ، و، ز: «وهو»، وفي نسخة على حاشية و: «وهي». قال القارِي ﵀ في شرح شرح النُّخبة (ص ٥٠٥): «(وَهِيَ) أي: الجهالة». (٧) في أ، ح، ط، م: «صنعة»، وفي ي: «وصِفة». (٨) في ج: «آخرَ» بالنَّصب، والمثبت من د، و، ح. (٩) واسم كتابه - كما أشار إليه -: «الموضِحُ لأوهام الجمعِ والتَّفريق»، وهو مطبوع. (١٠) «إِلَيْهِ» ليست في ب.

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