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

ʿAbd al-ʿAziz ibn Muhammad al-Darawardi said: “Rabiʿah ibn (2) Abī ʿAbd al-Raḥmān related it (1) to me from Suhayl. (3) Later I met (4) Suhayl and asked him about the report, but he did not recall it. I therefore said, ‘Rabiʿah has conveyed from you such-and-such (5).’ From that time on Suhayl would say, ‘Rabiʿah has narrated to me—from myself—that I transmitted it to him from my father, the very same report (6).’”

Many other examples of this exist (7).

[The Musalsal]

(When the narrators in a particular isnad) all agree (on the wording of transmission), such as each one saying, “I heard so-and-so, who said: I heard so-and-so,” or, “So-and-so narrated to us, who said: So-and-so narrated to us,” and other similar formulas; (or when they agree on other verbal states), for instance, “I heard so-and-so say, ‘I testify by Allah that (8) so-and-so narrated to me…’ to the end (9);” or (when they concur on an action), as in his statement (10), “We entered upon so-and-so and he served us dates (11)… to the end,”—such a report is called musalsal (serially transmitted).

(1) The word bihi ("with it") is absent from H. (2) B and T read an ("from"). (3) The word qala ("he said") is omitted in W. (4) J reads laqitu ("I met"). (5) J also reads hakadha ("thus"). (6) Reported by Abu Dawud in his Sunan, nos. 3610–3611. (7) In the margin of W, in the author’s own hand, appears: thumma balag kadhalik ("then it reached [me] in the same form"). (8) T reads annahu ("that he/it"). (9) A parallel example is cited by Abu Nuaym in al-Hilya, 3/203. (10) J reads ka-qawlina ("as our statement"). (11) A reads thimaran ("fruit").
قَالَ عَبْدُ العَزِيزِ بْنُ مُحَمَّدٍ الدَّرَاوَرْدِيُّ: حَدَّثَنِي بِهِ (١) رَبِيعَةُ بْنُ (٢) أَبِي عَبْدِ الرَّحْمَنِ عَنْ سُهَيْلٍ؛ قَالَ (٣): فَلَقِيتُ (٤) سُهَيْلاً فَسَأَلْتُهُ عَنْهُ؛ فَلَمْ يَعْرِفْهُ، فَقُلْتُ: إِنَّ رَبِيعَةَ حَدَّثَنِي عَنْكَ بِكَذَا (٥)، فَكَانَ سُهَيْلٌ بَعْدَ ذَلِكَ يَقُولُ: حَدَّثَنِي رَبِيعَةُ عَنِّي: أَنِّي حَدَّثْتُهُ عَنْ أَبِي؛ بِهِ (٦). وَنَظَائِرُهُ كَثِيرَةٌ (٧). [المسلسَل] (وَإِنِ اتَّفَقَ الرُّوَاةُ) فِي إِسْنَادٍ مِنَ الأَسَانِيدِ (فِي صِيَغِ الأَدَاءِ)؛ كَـ: سَمِعْتُ فُلَاناً، قَالَ: سَمِعْتُ فُلَاناً، أَوْ: حَدَّثَنَا فُلَانٌ؛ قَالَ: حَدَّثَنَا فُلَانٌ، وَغَيْرِ ذَلِكَ مِنَ الصِّيَغِ، (أَوْ غَيْرِهَا مِنَ الحَالَاتِ) القَوْلِيَّةِ؛ كَـ: سَمِعْتُ فُلَاناً يَقُولُ: أَشْهَدُ بِاللَّهِ لَقَدْ (٨) حَدَّثَنِي فُلَانٌ … إِلَى آخِرِهِ (٩). أَوِ الفِعْلِيَّةِ؛ كَقَوْلِهِ (١٠): دَخَلْنَا عَلَى فُلَانٍ، فَأَطْعَمَنَا تَمْراً (١١) … إِلَى آخِرِهِ.
(١) «بِهِ» سقطت من هـ. (٢) في ب، ط: «عن». (٣) «قَالَ» سقطت من و. (٤) في ج: «لقيت». (٥) في ج: «هكذا». (٦) أخرجه أبو داود في السنن (٣٦١٠، ٣٦١١). (٧) في حاشية و - بخطِّ المُصنِّف -: «ثم بلغ كذلك». (٨) في ط: «أنه». (٩) ومثاله ما أخرجه أبو نعيم في الحلية (٣/ ٢٠٣). (١٠) في ج: «كقولنا». (١١) في أ: «ثمراً».

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