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

Ranks of the Expressions Used for Commending Transmitters

Among the matters that must also be known is the hierarchy of commendatory terms.

The highest tier is to describe a narrator with wording that conveys the greatest degree of praise (1). The clearest instance of this is to use the superlative form, such as: “the most trustworthy of people,” “the firmest of people in accuracy” (2), or “he has reached the pinnacle of meticulous verification” (3).

Next come the expressions that are strengthened by one adjective of approval (4) or by two (5), for example: “thiqah, thiqah” (eminently trustworthy) (6); “thabt, thabt” (highly precise); “thiqah ḥāfiẓ” (trustworthy and possessing an exceptional memory); “ʿadl ḍābiṭ” (upright and exact) (7); and similar phrases (8).

The lowest tier is wording that suggests the narrator is only slightly above the lightest level of discredit, such as: “shaykh,” “his ḥadīth is narrated,” “he may be considered,” and the like.

Between these extremes lie intermediate ranks that are plain to the specialist (9).

Rulings Connected to the Acceptance of Discredit and Commendation

The following are rulings related to this subject, which I present here (10) to complete the benefit (11). I say:

(1) Ha reads “yadull” (indicates). (2) D, T, and K read “wa athbat” (and [he is] more reliable). (3) J, Ha, W, and Z read “al-thabt” (the reliable one), whereas H and T have “al-tathbit” (confirmation). (4) A reads “al-taʿyin” (specification). (5) W and Z read “wasfayn” (two attributes). (6) K reads “thabatin” (reliable). (7) D has “hafiz” (memoriz­er). (8) K reads “wa nahw” (and the like). (9) D reads “la yakhfa” (it is no secret); in A and H the letters are left undotted. (10) Ha, W, and Z read “dhukirat hahuna” (it has been mentioned here). (11) D and Ha read “li-takmal” (so that it may be complete).
[مراتب ألفاظ تعديل الرواة] (وَ) مِنَ المُهِمِّ أَيْضاً: مَعْرِفَةُ (مَرَاتِبِ التَّعْدِيلِ). (وَأَرْفَعُهَا: الوَصْفُ) أَيْضاً بِمَا دَلَّ (١) عَلَى المُبَالَغَةِ فِيهِ، وَأَصْرَحُ ذَلِكَ: التَّعْبِيرُ (بِأَفْعَلَ؛ كَـ: أَوْثَقِ النَّاسِ) أَوْ: أَثْبَتِ (٢) النَّاسِ، أَوْ: إِلَيْهِ المُنْتَهَى فِي التَّثَبُّتِ (٣). (ثُمَّ: مَا تَأَكَّدَ بِصِفَةٍ) مِنَ الصِّفَاتِ الدَّالَّةِ عَلَى التَّعْدِيلِ (٤)، (أَوْ صِفَتَيْنِ (٥)؛ كَـ: ثِقَةٍ ثِقَةٍ (٦)، أَوْ: ثَبْتٍ ثَبْتٍ، (أَوْ: ثِقَةٍ حَافِظٍ)، أَوْ: عَدْلٍ ضَابِطٍ (٧)، أَوْ: نَحْوِ (٨) ذَلِكَ. (وَأَدْنَاهَا: مَا أَشْعَرَ بِالقُرْبِ مِنْ أَسْهَلِ التَّجْرِيحِ؛ كَـ: شَيْخٍ) وَ «يُرْوَى حَدِيثُهُ»، وَ «يُعْتَبَرُ بِهِ»، وَنَحْوُ ذَلِكَ. وَبَيْنَ ذَلِكَ: مَرَاتِبُ لَا تَخْفَى (٩). [أحكام تتعلَّق بقبول الجرح والتَّعديل] (وَ) هَذِهِ أَحْكَامٌ تَتَعَلَّقُ بِذَلِكَ، ذَكَرْتُهَا هُنَا (١٠) لِتَكْمِلَةِ (١١) الفَائِدَةِ؛ فَأَقُولُ:
(١) في هـ: «يدل». (٢) في د، ط، ك: «وأثبت». (٣) في ج، هـ، و، ز: «الثبت»، وفي ح، ط: «التثبيت». (٤) في أ: «التعين». (٥) في و، ز: «وصفين». (٦) في ك: «ثبتٍ». (٧) في د: «حافظ». (٨) في ك: «ونحو». (٩) في د: «لا يخفى»، ولم ينقط في أ، ح. (١٠) في هـ، و، ز: «ذُكِرَتْ هاهنا». (١١) في د، هـ: «لتكمل».

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