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

Accordingly, on the soundest view, there is no point in fixing a specific number (1). Some, however, have set it at four; others at five; others at seven (4); others at ten; others at twelve (5); still others at forty, at seventy, and yet other figures have been suggested.

Each proponent clings to a proof-text in which that particular number is mentioned and which, in his estimation, produces certitude. Yet such certitude (6) need not carry over to other cases, for the evidence may well be restricted to the instance at hand.

Hence, when a report is transmitted in this way, and to that is added the requirement that this numerical abundance remain uniform from the beginning of the chain to its end—by “uniform” we mean that the stated multitude must not diminish (7) at any point, though an increase would be all the more preferable (8)—and when the termination of the chain rests on something actually seen or heard, not on a conclusion established by pure rational speculation alone (9), the conditions are fulfilled.

(1) Copies h and y read lita'yin (“for designation”). (2) In the margin of D: thumma balagha qira'atan fi … (A). (A) The remainder of the wording is unclear. (3) In the margin of W: dabit al-tawatur (“criterion for tawatur”). (4) In T the phrase fi al-sab'a (“among the seven”) is repeated. (5) The clause wa qila: fi al-ithnay ʿashar (“and it is also said: within the twelve”) is absent from A. (6) h has yulazim (“it necessarily entails”). (7) H reads yanqusu, whereas D has tanqusu, differing only in the initial consonant. (8) H, W, and Z read matluba huna (“required here”), but with the words in a different order. (9) W adds: ka al-wahid nisfu al-ithnayn (“just as one is half of two”).
فَلَا مَعْنَى لِتَعْيِينِ (١) العَدَدِ - عَلَى الصَّحِيحِ (٢) -، وَمِنْهُمْ (٣): مَنْ عَيَّنَهُ فِي الأَرْبَعَةِ، وَقِيلَ: فِي الخَمْسَةِ، وَقِيلَ: فِي السَّبْعَةِ (٤)، وَقِيلَ: فِي العَشَرَةِ، وَقِيلَ: فِي الِاثْنَيْ عَشَرَ (٥)، وَقِيلَ: فِي الأَرْبَعِينَ، وَقِيلَ: فِي السَّبْعِينَ، وَقِيلَ غَيْرُ ذَلِكَ. وَتَمَسَّكَ كُلُّ قَائِلٍ بِدَلِيلٍ جَاءَ فِيهِ ذِكْرُ ذَلِكَ العَدَدِ فَأَفَادَ العِلْمَ، وَلَيْسَ بِلَازِمٍ (٦) أَنْ يَطَّرِدَ فِي غَيْرِهِ؛ لِاحْتِمَالِ الِاخْتِصَاصِ. فَإِذَا وَرَدَ الخَبَرُ كَذَلِكَ، وَانْضَافَ إِلَيْهِ أَنْ يَسْتَوِيَ الأَمْرُ فِيهِ فِي الكَثْرَةِ المَذْكُورَةِ مِنِ ابْتِدَائِهِ إِلَى انْتِهَائِهِ - وَالمُرَادُ بِالِاسْتِوَاءِ: أَنْ لَا تَنْقُصَ (٧) الكَثْرَةُ المَذْكُورَةُ فِي بَعْضِ المَوَاضِعِ لَا أَنْ لَا تَزِيدَ؛ إِذِ الزِّيَادَةُ هُنَا مَطْلُوبَةٌ (٨) مِنْ بَابِ الأَوْلَى -، وَأَنْ يَكُونَ مُسْتَنَدُ انْتِهَائِهِ الأَمْرَ المُشَاهَدَ أَوِ المَسْمُوعَ، لَا مَا ثَبَتَ بِقَضِيَّةِ العَقْلِ الصِّرْفِ (٩).
(١) في ح، ي: «لتعين». (٢) في حاشية د: «ثمّ بلغ قراءة في … (أ)». (أ) لم يتضح بقية الكلام. (٣) في حاشية و: «ضابط التّواتر». (٤) في ط: «في السبعة» مكرَّرة. (٥) «وَقِيلَ: فِي الِاثْنَيْ عَشَرَ» ليست في أ. (٦) في ح: «يلازم». (٧) في هـ: «ينقص»، وفي د: «تنقص» بالتاء والياء. (٨) في هـ، و، ز: «مطلوبة هنا» بتقديم وتأخير. (٩) في و زيادة: «كالواحد نصفُ الاثنين».

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