Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (180)

and that version is preferred (11), tipping the balance toward one of the two possibilities mentioned. This indicates that the ḥadith is preserved; accordingly, it ascends from the level of withholding judgment to the level of acceptance, and Allah knows best (1).

Even after this elevation to the rank of acceptance (2)(3), it still falls short of the grade of ḥasan li-dhātihi (4)(5), and some scholars may, therefore, refrain from freely applying the term ḥasan to it.

With this, the discussion that concerns the matn in terms of acceptance and rejection is concluded (6).

Then comes the isnād, which is “the path that leads to the text” (7).

The matn is “the final wording to which the chain of transmission reaches”; and it is (8) either that the chain terminates with the Prophet ﷺ—its phrasing, whether explicitly (9) or implicitly, indicating that what is conveyed through that isnād is from his statement ﷺ, or from his action, or from his tacit approval (10).

(1) The phrase “Allah knows best” is missing from MSS H, W, Z, and L. (2) MS B reads wa-man ("and whoever"). (3) MS L has al-maqbul ("the accepted one"). (4) MS Y reads huwa ("it/he"). (5) MSS A and Y read daraja ("rank"). (6) In the margin of MS A, in the author’s own hand, is written: “Then it reached the stage of being read and examined by me.” In the margins of MSS D, W, and M—also in his handwriting—appears: “Then it likewise reached.” (7) MS A reads al-mawsil ("the transmitter"). (8) In MS L the word nuskhah ("copy") is written above huwa. (9) MS A has sarih-an ("explicitly"). (10) MS A reads al-maqul ("the stated").

أَحَدُ الجَانِبَيْنِ مِنَ الِاحْتِمَالَيْنِ المَذْكُورَيْنِ، وَدَلَّ ذَلِكَ عَلَى أَنَّ الحَدِيثَ مَحْفُوظٌ، فَارْتَقَى مِنْ دَرَجَةِ التَّوَقُّفِ إِلَى دَرَجَةِ القَبُولِ، وَاللَّهُ أَعْلَمُ (١). وَمَعَ (٢) ارْتِقَائِهِ إِلَى دَرَجَةِ القَبُولِ (٣)؛ فَهُوَ (٤) مُنْحَطٌّ عَنْ رُتْبَةِ (٥) الحَسَنِ لِذَاتِهِ، وَرُبَّمَا تَوَقَّفَ بَعْضُهُمْ عَنْ إِطْلَاقِ اسْمِ الحَسَنِ عَلَيْهِ. وَقَدِ انْقَضَى مَا يَتَعَلَّقُ بِالمَتْنِ مِنْ حَيْثُ القَبُولُ وَالرَّدُّ (٦). [أقسام الحديث باعتبار منتهى إسناده] (ثُمَّ الإِسْنَادُ)؛ وَهُوَ «الطَّرِيقُ المُوصِلَةُ (٧) إِلَى المَتْنِ». [المرفوع وأنواعه] وَالمَتْنُ هُوَ «غَايَةُ مَا يَنْتَهِي إِلَيْهِ الإِسْنَادُ مِنَ الكَلَامِ»؛ وَهُوَ (٨): (إِمَّا أَنْ يَنْتَهِيَ إِلَى النَّبِيِّ ﷺ وَيَقْتَضِي لَفْظُهُ - إِمَّا (تَصْرِيحاً (٩) أَوْ حُكْماً) - أَنَّ المَنْقُولَ (١٠) بِذَلِكَ الإِسْنَادِ (مِنْ قَوْلِهِ) ﷺ، (أَوْ) مِنْ (فِعْلِهِ، أَوْ) مِنْ (تَقْرِيرِهِ).

(١) «وَاللَّهُ أَعْلَمُ» ليست في هـ، و، ز، ل. (٢) في ب: «ومَن». (٣) في ل: «المقبول». (٤) في ي: «هو». (٥) في أ، ي: «درجة». (٦) في حاشية أ - بخطِّ المُصنِّف -: «ثم بلغ قراءة بحث عليَّ»، وفي حاشية د، و، م - بخطِّه أيضاً -: «ثم بلغ كذلك». (٧) في أ: «الموصل». (٨) في ل كتب فوق كلمة «هو»: نسخة. (٩) في أ: «صريحاً». (١٠) في أ: «المقول».