Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (108)

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

and where no such reinforcement is available, the report is ḥasan li-dhātihi.

If, however, a corroborating indication (1) tilts (2) the balance toward accepting a narration about which judgment would normally be withheld, it too is called ḥasan, though not intrinsically so.

The discussion of ṣaḥīḥ li-dhātihi was placed first (3) because of its superior rank (4).

Explanation of the definition of ṣaḥīḥ li-dhātihi

What is meant by an “upright” (ʿadl) narrator is a person endowed with a disposition that compels him to constant piety and dignified conduct.

By “piety” (taqwā) is meant shunning reprehensible deeds—whether polytheism, flagrant sin, or innovation.

Categories of precision (5)

Precision of memory: that the narrator firmly retains what he has heard (6 – 7) so that he can recall it whenever he wishes.
Precision of writing (8): that he diligently safeguards his manuscript from the moment he hears and verifies its contents until he transmits from it (9).

(1) MS K adds the word “bayyinatun” (clear evidence). (2) MS W reads “tarjih” (preference). (3) MSS B and J have “wa-qaddama” (with the qaf and dal vowelled with fathah); the adopted wording follows MSS D, H, W, and M. (4) MS T reads “martabatuhu” (its rank). (5) MSS B and J show “wa-l-dabti” in the genitive; the preferred form is that of MSS Z, K, and M. (6) MSS A, B, H, and K read “yathbuta” (fathah on the ya, dammah on the ba). MSS W and M report both vocalizations, while the adopted reading comes from MSS J, Z, and H. Al-Qari observes in his Sharh Sharh al-Nukhba (p. 248): “an yuthbita—that is, that the transmitter should retain it in his heart.” (7) MS A has “yasmaʿuhu” (he hears it). (8) MS Y reads “kitabahu” (his book). (9) MSS A and D read “yarwi” (he narrates), while a marginal note in D gives “fa-yuʾaddiya” (so he conveys it).

وَحَيْثُ لَا جُبْرَانَ؛ فَهُوَ الحَسَنُ لِذَاتِهِ. وَإِنْ قَامَتْ قَرِينَةٌ (١) تُرَجِّحُ (٢) جَانِبَ قَبُولِ مَا يُتَوَقَّفُ فِيهِ؛ فَهُوَ الحَسَنُ أَيْضاً؛ لَا لِذَاتِهِ. وَقُدِّمَ (٣) الكَلَامُ عَلَى الصَّحِيحِ لِذَاتِهِ؛ لِعُلُوِّ رُتْبَتِهِ (٤). [شرح تعريف الصحيح لذاته] وَالمُرَادُ بِالعَدْلِ: مَنْ لَهُ مَلَكَةٌ تَحْمِلُهُ عَلَى مُلَازَمَةِ التَّقْوَى وَالمُرُوءَةِ. وَالمُرَادُ بِالتَّقْوَى: اجْتِنَابُ الأَعْمَالِ السَّيِّئَةِ - مِنْ شِرْكٍ أَوْ فِسْقٍ أَوْ بِدْعَةٍ -. [أقسام الضبط] وَالضَّبْطُ (٥): ضَبْطُ صَدْرٍ: وَهُوَ أَنْ يُثْبِتَ (٦) مَا سَمِعَهُ (٧) بِحَيْثُ يَتَمَكَّنُ مِنِ اسْتِحْضَارِهِ مَتَى شَاءَ. وَضَبْطُ كِتَابٍ (٨): وَهُوَ صِيَانَتُهُ لَدَيْهِ مُنْذُ سَمِعَ فِيهِ وَصَحَّحَهُ إِلَى أَنْ يُؤَدِّيَ (٩) مِنْهُ.

(١) في ك زيادة: «بينةٌ». (٢) في و: «ترجيح». (٣) في ب، ج: «وقَدَّم» بفتح القاف والدَّال، والمثبت من د، هـ، و، م. (٤) في ط: «مرتبته». (٥) في ب، ج: «والضبطِ» بالجرِّ، والمثبت من ز، ك، م. (٦) في أ، ب، هـ، ك: «يَثبُتَ» بفتح الياء وضمِّ الباء، وفي و، م: بالوجهين، والمثبت من ج، ز، ح. قال القارِي ﵀ في شرح شرح النُّخبة (ص ٢٤٨): «(أَنْ يُثْبِتَ) أي: الرَّاوي في صدره». (٧) في أ: «يسمعه». (٨) في ي: «كتابه». (٩) في أ، د: «يروي»، وفي حاشية د: «فيُؤدِّيَ».