Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (259)

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

The student, on the other hand, has duties peculiar to him: he must honor the shaykh and not weary him (1); direct others to what he has heard (2); never forgo seeking benefit out of shyness or pride (3); write down everything he hears in full (4); give due care to notation and accuracy; and review what he has memorized (5) so that it becomes firmly rooted in his mind.

Among the important issues (6) is to know (7) the proper age for reception and transmission of ḥadīth. The sounder view is that the age for reception is tied to the child’s ability to discern right from wrong, and this pertains to learning by audition. Hadith scholars customarily bring children to their sessions and record their attendance for them, but such attendance (8) requires the explicit permission of the dictating teacher. As for the age at which a person pursues study on his own (9), the correct view is that he must first be qualified for it.

Reception by a non-Muslim is also valid provided he transmits the material after embracing Islam, and, with even greater reason (10), the same applies to an openly sinful Muslim once he has repented and his integrity has been established (11).

(1) D reads “yaḍjaruhu” (with ḍamma on the rā); the present edition follows J, Z, H, T, K, and L. (2) D and W have “wa-yurshadu” in the indicative; the adopted wording is that of J, E, Z, H, K, and L. (3) Y and L read “wa-lā yadaʿu” (indicative); the reading printed here is from H and K. (4) W has “wa-yaktubu” (indicative); the text follows H. (5) T reads “bi-maḥfūẓin”. (6) D and L also insert the word “ayḍan” (also). (7) A, E, and L additionally include “waqt” (time). (8) The word “mithli” (like/such as) is absent from T. (9) D and H read “al-ṭālib” (the student). Al-Qari, Sharh Sharh al-Nukhba, p. 795, remarks: “(The sounder opinion regarding sin al-ṭalab) that is, the age at which one begins the study of hadith.” (10) E has “awlā” (more appropriate). (11) The phrase “wa thubūti ʿadālatihi” (and the establishment of his probity) is not found in B or J.

وَيَنْفَرِدُ الطَّالِبُ بِأَنْ يُوَقِّرَ الشَّيْخَ وَلَا يُضْجِرَهُ (١)، وَيُرْشِدَ (٢) غَيرَهُ لِمَا سَمِعَهُ، وَلَا يَدَعَ (٣) الِاسْتِفَادَةَ لِحَيَاءٍ أَوْ تَكَبُّرٍ، وَيَكْتُبَ (٤) مَا سَمِعَهُ تَامّاً، وَيَعْتَنِيَ بِالتَّقْيِيدِ وَالضَّبْطِ، وَيُذَاكِرَ بِمَحْفُوظِهِ (٥) لِيَرْسَخَ فِي ذِهْنِهِ. [سنّ التحمّل والأداء] (وَ) مِنَ المُهِمِّ (٦): مَعْرِفَةُ (٧) (سِنِّ التَّحَمُّلِ وَالأَدَاءِ)، وَالأَصَحُّ اعْتِبَارُ سِنِّ التَّحَمُّلِ بِالتَّمْيِيزِ، هَذَا فِي السَّمَاعِ. وَقَدْ جَرَتْ عَادَةُ المُحَدِّثِينَ بِإِحْضَارِهِمُ الأَطْفَالَ مَجَالِسَ الحَدِيثِ، وَيَكْتُبُونَ لَهُمْ أَنَّهُمْ حَضَرُوا. وَلَا بُدَّ فِي مِثْلِ (٨) ذَلِكَ مِنْ إِجَازَةِ المُسْمِعِ. وَالأَصَحُّ فِي سِنِّ الطَّلَبِ (٩) بِنَفْسِهِ: أَنْ يَتَأَهَّلَ لِذَلِكَ. [حكم تحمّل الكافر والفاسق] وَيَصِحُّ تَحَمُّلُ الكَافِرِ أَيْضاً إِذَا أَدَّاهُ بَعْدَ إِسْلَامِهِ، وَكَذَا الفَاسِقُ مِنْ بَابِ الأَوْلَى (١٠) إِذَا أَدَّاهُ بَعْدَ تَوْبَتِهِ وَثُبُوتِ عَدَالَتِهِ (١١).

(١) في د: «يضجرُه» بضم الراء، والمثبت من ج، ز، ح، ط، ك، ل. (٢) في د، و: «ويرشدُ» بالرَّفع، والمثبت من ج، هـ، ز، ح، ك، ل. (٣) في ي، ل: «ولا يدعُ» بالرفَّع، والمثبت من ح، ك. (٤) في و: «ويكتبُ» بالرَّفع، والمثبت من ح. (٥) في ط: «بمحفوظٍ». (٦) في د، ل زيادة: «أيضاً». (٧) في أ، هـ، ل زيادة: «وقت». (٨) «مِثْلِ» ليست في ط. (٩) في د، ح: «الطَّالب». قال القارِي ﵀ في شرح شرح النُّخبة (ص ٧٩٥): «(وَالأَصَحُّ فِي سِنِّ الطَّلَبِ) أي: طلب علم الحديث». (١٠) في هـ: «أولى». (١١) «وَثُبُوتِ عَدَالَتِهِ» ليست في ب، ج.