Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (97)

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

and it was transmitted from Qatādah by Shuʿbah and Saʿīd, and from ʿAbd al-ʿAzīz by Ismāʿīl (1) ibn ʿUlayyah and ʿAbd al-Wārith; and from each of those narrators it was further related by a number of others (2).

The fourth category is the gharīb (solitary) report: it is a narration that a single individual transmits (3) at whatever point (4) in the chain that singleness occurs. We shall later divide it (5) into the absolutely solitary and the relatively solitary (6).

All of these—meaning the four categories just mentioned (7)—apart from the first, which is the mutawātir, are classed as āḥād, and each of them is termed a khabar wāḥid (single-chain report). Linguistically, a khabar wāḥid is any narration conveyed by one person, while in technical usage it is any report that does not meet the conditions of tawātur (8).

Within the āḥād reports there exists the maqbul (accepted), which, according to the majority, must be acted upon.

(1) The name “Ismaʿil” is not found in Y. (2) In the margin of A, in the author’s own hand, appears: “Then it likewise reached [this point].” In the margin of J, also in his handwriting, it reads: “Then it reached Shaykh Taj al-Din, who read it to me. Written by its author.” (3) W, Z, H, and L read “yatafarrad.” (4) A and the copy recorded in the margin of L read “min.” (5) A and Ṭ have “sayanqasim,” whereas B and L have “sayuqassam.” (6) H reads “al-gharib al-mutlaq wa-l-gharib al-nisbi,” with both terms in the nominative; the adopted wording follows Ṭ. (7) The word “al-madhkura” is absent from D and Ṭ. J and W read “al-aqsami al-arbaʿati al-madhkura” in the genitive. The vocalization adopted here follows B, K, and W. In the margin of D, in the author’s hand, is written: “Completed through recitation and study.” (8) B reads “al-mutawatir.”

وَرَوَاهُ عَنْ قَتَادَةَ: شُعْبَةُ وَسَعِيدٌ، وَرَوَاهُ عَنْ عَبْدِ العَزِيزِ: إِسْمَاعِيلُ (١) بْنُ عُلَيَّةَ وَعَبْدُ الوَارِثِ، وَرَوَاهُ عَنْ كُلٍّ: جَمَاعَةٌ (٢). [الغريب] (وَالرَّابِعُ: الغَرِيبُ)؛ وَهُوَ: مَا يَنْفَرِدُ (٣) بِرِوَايَتِهِ شَخْصٌ وَاحِدٌ فِي (٤) أَيِّ مَوْضِعٍ وَقَعَ التَّفَرُّدُ بِهِ مِنَ السَّنَدِ - عَلَى مَا سَنُقَسِّمُ (٥) إِلَيْهِ: الغَرِيبَ المُطْلَقَ، وَالغَرِيبَ النِّسْبِيَّ (٦) -. [تعريف خبر الآحاد] (وَكُلُّهَا)؛ أَيِ: الأَقْسَامُ الأَرْبَعَةُ المَذْكُورَةُ (٧) (سِوَى الأَوَّلِ) - وَهُوَ المُتَوَاتِرُ - (آحَادٌ)، وَيُقَالُ لِكُلٍّ مِنْهَا: خَبَرُ وَاحِدٍ. وخَبَرُ الوَاحِدِ فِي اللُّغَةِ: مَا يَرْوِيهِ شَخْصٌ وَاحِدٌ، وَفِي الِاصْطِلَاحِ: مَا لَمْ يَجْمَعْ شُرُوطَ التَّوَاتُرِ (٨). [المقبول والمردود] (وَفِيهَا)؛ أَيِ: الآحَادِ: (المَقْبُولُ)؛ وَهُوَ: مَا يَجِبُ العَمَلُ بِهِ عِنْدَ الجُمْهُورِ.

(١) «إِسْمَاعِيلُ» ليست في ي. (٢) في حاشية أ - بخطِّ المُصنِّف -: «ثم بلغ كذلك»، وفي حاشية ج - بخطِّه أيضاً -: «ثم بلغ الشيخ تاج الدين قراءةً عليَّ. كتبه: مؤلفه». (٣) في و، ز، ح، ل: «يتفرد». (٤) في أ، ونسخة على حاشية ل: «من». (٥) في أ، ط: «سينقسم»، وفي ب، ل: «سيُقسَّمُ». (٦) في ح: «الغَريبُ المُطْلَقُ والغَريبُ النِّسبيُّ» بالرَّفع فيهنّ، والمثبت من ط. (٧) «المَذكورَة» ليست في د، ط، وفي ج، و: «الأقسامِ الأربعةِ المذكورةِ» بالجرِّ، والضبط المثبت من ب، ك، و. وفي حاشية د - بخط المصنف -: «بلغ قراءةً وبحثاً». (٨) في ب: «المتواتر».