Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (236)

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

from the standpoint of an additional distinction—such as being early to embrace Islam or witnessing the eminent campaigns (1)—divides them into separate classes.

This is the method favored by the author of al-Ṭabaqāt, Abū ʿAbd Allāh Muḥammad ibn Saʿd al-Baghdādī (2), and his book is the most comprehensive compilation on the subject.

The same difference of approach applies to those who came after the Companions, namely the Successors: whoever (3) considers them solely (4) in terms of having received reports from some of the Companions regards them all as a single class, just as Ibn Ḥibbān did; whereas whoever evaluates them on the basis of direct meeting (5) divides them, as (6) Muḥammad ibn Saʿd (7) did. Each of these two approaches (8) has its own justification.

[Knowledge of the Birth and Death Dates of Transmitters]

Among the important matters as well is to know their births (9) and deaths; for by knowing these dates (10) one is safeguarded from any claim (11) that certain transmitters met (12) when in reality they could not have done so.

(1) Manuscripts D and M read “wa-shuhud” (and testimony). (2) Manuscript K has “al-baghadhadhi.” This refers to Muhammad b. Saad b. Mani, Abu Abdullah al-Baghdadi, the hadith scholar (d. 230 AH); see: Tarikh Baghdad, 5/322; Siyar A‘lam al-Nubala, 10/264. His book is entitled al-Tabaqat al-Kubra, and it has been published. (3) In manuscript T the reading is “wa-man” (and who). (4) Manuscripts W and Z read “faqad” (then indeed). (5) Manuscript D reads “al-laqi” (the meeting). (6) Manuscript K reads “kayfa” (how). (7) See al-Shadha al-Fayyah by al-Abnasi, 2/506, and Sharh al-Tabisra wa-l-Tadhkira by al-‘Iraqi, 2/137. (8) Manuscript Y reads “wa-li-kulli wahid” (and for each one). (9) Manuscript Z has “mawalihim” (their clients), which is a scribal corruption. (10) Manuscripts H and T read “bi-ma‘rifatihima” (with their identification), while K has “ma‘rifatihima” (their identification). (11) Manuscripts A and K read “al-mudda‘in” (the claimants). (12) Manuscript D reads “liqa’” (meeting).

بِاعْتِبَارِ قَدْرٍ زَائِدٍ - كَالسَّبْقِ إِلَى الإِسْلَامِ، أَوْ شُهُودِ (١) المَشَاهِدِ الفَاضِلَةِ - جَعَلَهُمْ طَبَقَاتٍ. وَإِلَى ذَلِكَ جَنَحَ صَاحِبُ «الطَّبَقَاتِ» أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ سَعْدٍ البَغْدَادِيُّ (٢)، وَكِتَابُهُ أَجْمَعُ مَا جُمِعَ فِي ذَلِكَ. وَكَذَلِكَ مَنْ جَاءَ بَعْدَ الصَّحَابَةِ - وَهُمُ التَّابِعُونَ - مَنْ (٣) نَظَرَ إِلَيْهِمْ بِاعْتِبَارِ الأَخْذِ عَنْ بَعْضِ الصَّحَابَةِ فَقَطْ (٤)؛ جَعَلَ الجَمِيعَ طَبَقَةً وَاحِدَةً كَمَا صَنَعَ ابْنُ حِبَّانَ أَيْضاً، وَمَنْ نَظَرَ إِلَيْهِمْ بِاعْتِبَارِ اللِّقَاءِ (٥)؛ قَسَّمَهُمْ كَمَا (٦) فَعَلَ مُحَمَّدُ بْنُ سَعْدٍ (٧). وَلِكُلٍّ (٨) مِنْهُمَا وَجْهٌ. [معرفة مواليد الرواة ووفياتهم] (وَ) مِنَ المُهِمِّ أَيْضاً: مَعْرِفَةُ (مَوَالِيدِهِمْ (٩)، وَوَفَيَاتِهِمْ)؛ لِأَنَّ بِمَعْرِفَتِهَا (١٠) يَحْصُلُ الأَمْنُ مِنْ دَعْوَى المُدَّعِي (١١) لِلِقَاءِ (١٢) بَعْضِهِمْ، وَهُوَ فِي نَفْسِ الأَمْرِ لَيْسَ كَذَلِكَ.

(١) في د، م: «وشهود». (٢) في ك: «البغذاذي». وهو: محمد بن سعد بن منيع، أبو عبد اللَّه البغداديُّ، الحافظ (ت ٢٣٠ هـ). تاريخ بغداد للخطيب (٥/ ٣٢٢)، سِيَر أعلام النُّبلَاء (١٠/ ٢٦٤). واسم كتابه: «الطَّبقات الكبرى»، وهو مطبوع. (٣) في ط: «ومن». (٤) في و، ز: «فقد». (٥) في د: «اللقي». (٦) في ك: «كيف». (٧) انظر: الشَّذا الفَيَّاح للأَبْناسيِّ (٢/ ٥٠٦)، وشرح التَّبصرة والتَّذكرة للعراقيِّ (٢/ ١٣٧). (٨) في ي: «ولكلِّ واحدٍ». (٩) في ز: «مواليهم»، وهو تحريف. (١٠) في ح، ط: «بمعرفتهما»، وفي ك: «معرفتهما». (١١) في أ، ك: «المدعين». (١٢) في د: «لقاء».