or “ḥasan ṣaḥīḥ gharīb”; yet he makes no attempt to define this, just as he does not define what he calls simply “ṣaḥīḥ” or simply “gharīb.” (1)
It is as though (2) he considered such further explanation unnecessary, (3) the terms being already well known to the practitioners of the field. Accordingly, he limited himself to defining only what he labels “ḥasan” alone in his book—either because the category was obscure or because it was a new technical coinage. For that reason he restricted it with the phrase “in our view,” rather than attributing it to the ḥadith scholars in general, as al-Khaṭṭābī did. (4)
With this clarification, many of the objections that have been debated at length—without anyone clearly resolving them—(5) are laid to rest; and all praise is due to Allah (6) for what He has inspired and taught. (7)
[An Addition Reported by a Trustworthy Narrator]
Any supplementary wording transmitted by their narrator (8)—that is, in a report that is ṣaḥīḥ or ḥasan—(9) is accepted, provided it does not conflict with the narration of someone more reliable who did not mention that addition. (10)
(1) MS Y alone has the word “la” (no).
(2) MS H reads “fa-innahu” (for indeed he/it), whereas MS Z has “ka-annahu” (as though he/it).
(3) MSS Z, H, and L, together with a copy noted in the margin of MS W, read “bi-shuhratihi” (by virtue of its fame).
(4) I.e. Abu Sulayman Ḥamd b. Muhammad b. Ibrahim al-Busti, al-Khattabi (d. 388 AH); see Siyar Aʿlam al-Nubalaʾ, 17:23. Al-Khattabi states in Maʿalim al-Sunan, 1:6: “According to the specialists, hadith falls into three categories: sahih (sound), hasan (good), and saqim (weak).”
(5) MS Z reads “yasfuru” (initial y with fatḥa, f with ḍamma); the adopted reading is supported by MSS A, B, C, H, L, and M.
(6) MS T adds the phrase “wa lillah” (and to Allah).
(7) In the margins of MSS A, C, and W, in the author’s own hand, appears the note “thumma balagha kadhalik” (then it likewise reached).
(8) MSS T and K, as well as a copy recorded in the margin of MS Y, read “rawatihima” (their transmitters).
(9) MS K reverses the order, reading “al-hasan wa l-sahih” (the good and the sound).
(10) MS H adds: “man huwa awthaq minhu bi-dhikr tilka l-ziyadah” (someone more reliable than him in reporting that additional wording).