Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (107)

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

“So-and-so transmitted it as an irsāl,” whether that (1) narration (2) is mursal or (3) munqaṭiʿ.

For this reason (4) more than one author—who (5) failed to notice the precise contexts in which the specialists employ the terms—has asserted that many ḥadīth scholars make no distinction between the mursal and the munqaṭiʿ!

That, however, is not the case, as we have explained. Very few have pointed out the subtlety involved, and Allah knows best (6).

[Definition of ṣaḥīḥ li-dhātihi]
“ A solitary report transmitted by an upright narrator of consummate precision, with a fully connected chain (7), free of hidden defects (8) and free of contradiction: that is ṣaḥīḥ li-dhātihi.” This (9) is the first subdivision of the accepted reports into four categories, for a report will either possess the highest qualities required for acceptance or it will not.

[Categories of Accepted Ḥadīth]
The first (10): ṣaḥīḥ li-dhātihi.

The second: if there is something that compensates (11) for a shortcoming—such as a multiplicity of independent chains—then it is also deemed ṣaḥīḥ, though not intrinsically so.

(1) MS L reads: “akana.” (2) The word “dhalika” is absent from MSS A and K. (3) MSS A, Z, and T read: “aw.” (4) MS Z reads: “thamma.” (5) MS T reads: “la.” (6) The phrase “wa-Allah aʿlam” (and Allah knows best) does not appear in MS L. In the margins of MSS A, J, and D—in the author’s own handwriting—one finds: “thumma balagha kadhalik” (then it likewise reached). In the margin of MS M: “thumma balagha qiraʾatan bahth” (then it reached as a reading for examination). (7) MSS H and T have muttasilu with a nominative ending, whereas the adopted reading from MSS J and K is muttasil in the accusative. Al-Qari, in his Sharh Sharh al-Nukhba (p. 243), observes that it should be in the accusative because it functions as a circumstantial accusative (hal). (8) MS T reads ghayru (nominative); the adopted reading from MSS B, J, W, H, K, and L is in the accusative. (9) MS B, and a copy noted in the margins of MSS J and M, read: “wa-huwa.” (10) MSS A and K read: “fa-l-awwal.” (11) MS D has yujbara in the accusative, which is an error.

أَرْسَلَهُ فُلَانٌ، سَوَاءٌ كَانَ (١) ذَلِكَ (٢) مُرْسَلاً أَمْ (٣) مُنْقَطِعاً. وَمِنْ ثَمَّ (٤) أَطْلَقَ غَيْرُ وَاحِدٍ - مِمَّنْ لَمْ (٥) يُلَاحِظْ مَوَاقِعَ اسْتِعْمَالِهِمْ - عَلَى كَثِيرٍ مِنَ المُحَدِّثِينَ أَنَّهُمْ لَا يُغَايِرُونَ بَيْنَ المُرْسَلِ وَالمُنْقَطِعِ! وَلَيْسَ كَذَلِكَ؛ لِمَا حَرَّرَنَاهُ، وَقَلَّ مَنْ نَبَّهَ عَلَى النُّكْتَةِ فِي ذَلِكَ، وَاللَّهُ أَعْلَمُ (٦). [تعريف الصحيح لذاته] (وَخَبَرُ الآحَادِ بِنَقْلِ عَدْلٍ تَامِّ الضَّبْطِ، مُتَّصِلَ (٧) السَّنَدِ، غَيْرَ (٨) مُعَلَّلٍ وَلَا شَاذٍّ: هُوَ الصَّحِيحُ لِذَاتِهِ)، وَهَذَا (٩) أَوَّلُ تَقْسِيمِ المَقْبُولِ إِلَى أَرْبَعَةِ أَنْوَاعٍ؛ لِأَنَّهُ إِمَّا أَنْ يَشْتَمِلَ مِنْ صِفَاتِ القَبُولِ عَلَى أَعْلَاهَا أَوْ لَا: [أقسام الحديث المقبول] الأوَّلُ (١٠): الصَّحِيحُ لِذَاتِهِ. وَالثَّانِي: إِنْ وُجِدَ مَا يَجْبُرُ (١١) ذَلِكَ القُصُورَ كَكَثْرَةِ الطُّرُقِ؛ فَهُوَ الصَّحِيحُ أَيْضاً؛ لَكِنْ لَا لِذَاتِهِ.

(١) في ل: «أكان». (٢) «ذَلِكَ» ليست في أ، ك. (٣) في أ، ز، ط: «أو». (٤) في ز: «ثمة». (٥) في ط: «لا». (٦) «واللَّه أعلم» ليست في ل. في حواشي أ، ج، د - بخطِّ المُصنِّف -: «ثم بلغ كذلك»، وفي حاشية م: «ثم بلغ قراءة بحث». (٧) في ح، ط: «متصلُ» بالرَّفع، والمثبت من ج، ك. قال القارِي ﵀ في شرح شرح النُّخبة (ص ٢٤٣): «بالنَّصب على الحال». (٨) في ط: «غيرُ» بالرَّفع، والمثبت من ب، ج، و، ح، ك، ل. (٩) في ب، ونسخة على حاشيتي ج، م: «وهو». (١٠) في أ، ك: «فالأول». (١١) في د: «يجبرَ» بالنَّصب، وهو وهم.