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

[The Formulas of Transmission and Their Levels]
(And the transmission formulas) that were referred to (1) earlier (2) are divided into eight (3) ranks:

First: “I heard” (samiʿtu) and “He related to me” (ḥaddathanī).

Then: “He informed me” (akhbaranī) and “I read to him” (qara’tu ʿalayhi); this is the second rank.

Then: “It was read to him while I was listening” (quriʾa ʿalayhi wa-anā asmaʿ); this is the third.

Then: “He apprised me” (anbaʾanī); this is the fourth.

Then: “He handed it to me” (nāwalani); this is the fifth.

Then: “He authorized me face-to-face” (shāfahanī)—i.e., by ijāzah; this is the sixth.

Then: “He wrote to me” (kataba ilayya)—i.e., by ijāzah (4); this is the seventh.

Then: “From” (ʿan) and similar formulas that can denote direct audition (5), ijāzah (6), or even the absence of audition, such as (7): “he said,” “he mentioned,” and “he narrated.”

(1) MS A has al-mushari in the genitive; the adopted reading follows K. (2) W reads ilayhi ("to him"), while one copy notes in the margin: ilayha ("to her"). (3) D and L read thaman without the final ya, whereas H, W, and Z read thamaniya. Al-Fayumi, Al-Misbah al-Munir 1/84, explains: "When you annex thamaniya (eight) to a feminine noun, the ya remains, just as in al-qadi, and the word is declined like a defective noun; one says: jaaʾa thamani niswa (eight women came) and raʾaytu thamani niswa (I saw eight women)." (4) The word ay ("that is") is absent from H, Y, K, and M. (5) H has al-samaʿ ("hearing"). (6) W, Z, T, Y, and L read wa li-l-ijaza ("and for ijaza"). (7) D has wa kadha ("and likewise") instead of wa hadha mithlu ("and this is similar to").
[صيغُ الأداء ومراتبُها] (وَصِيَغُ الأَدَاءِ) المُشَارُ (١) إِلَيْهَا (٢) عَلَى ثَمَانِي (٣) مَرَاتِبَ: الأُولَى: (سَمِعْتُ وَحَدَّثَنِي). (ثُمَّ: أَخْبَرَنِي وَقَرَأْتُ عَلَيْهِ)؛ وَهِيَ المَرْتَبَةُ الثَّانِيَةُ. (ثُمَّ: قُرِئَ عَلَيْهِ وَأَنَا أَسْمَعُ)؛ وَهِيَ الثَّالِثَةُ. (ثُمَّ: أَنْبَأَنِي)؛ وَهِيَ الرَّابِعَةُ. (ثُمَّ: نَاوَلَنِي)؛ وَهِيَ الخَامِسَةُ. (ثُمَّ: شَافَهَنِي) - أَيْ: بِالإِجَازَةِ -؛ وَهِيَ السَّادِسَةُ. (ثُمَّ: كَتَبَ إِلَيَّ) - أَيْ (٤): بِالإِجَازَةِ -؛ وَهِيَ السَّابِعَةُ. (ثُمَّ: عَنْ، وَنَحْوُهَا) مِنَ الصِّيَغِ المُحْتَمِلَةِ لِلسَّمَاعِ (٥) وَالإِجَازَةِ (٦) وَلِعَدَمِ السَّمَاعِ أَيْضاً، وَهَذَا مِثْلُ (٧): قَالَ، وَذَكَرَ، وَرَوَى.
(١) في أ: «المشارِ» بالجرِّ، والمثبت من ك. (٢) في و: «إليه»، وفي نسخة على حاشيتها: «إليها». (٣) في د، ل: «ثمان» من غير ياء، وفي هـ، و، ز: «ثمانية». قال الفيُّوميُّ ﵀ في المصباح المُنير (١/ ٨٤): «إذا أضفتَ الثمانية إلى مؤنّثٍ: تثبت الياء ثبوتها في القاضي، وأعرب إعراب المنقوص؛ تقول: جاء ثماني نسوةٍ، ورأيت ثمانيَ نسوةٍ». (٤) «أَيْ» ليست في ح، ي، ك، م. (٥) في ح: «السماع». (٦) في و، ز، ط، ي، ل: «وللإجازة». (٧) في د: «وكذا» بدل: «وَهَذَا مِثْلُ».

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