This same disagreement also applies when the shaykh or the listener begins to speak, when the reciter rushes excessively, mumbles indistinctly, or stands so far away that the text cannot be understood. The prevailing view is that an omission of about two words is overlooked. It is recommended that the shaykh grant those present an authorization (ijaza) to transmit the book; some scholars even inscribed on a student’s copy, “So-and-so heard it from me and I have authorized him to relate it.”

If the dictation session is so large that the mustamli relays the shaykh’s words to the audience, a number of early scholars and others held that whoever hears from the mustamli may narrate on the authority of the dictating shaykh. The correct position, affirmed by the critical scholars, is that this is not permissible. Aḥmad said about a single letter that the shaykh swallows so that it is not understood—yet is already well known—“I hope this does not restrict relating it from him.” Concerning a word that has to be asked of the mustamli he said, “If there is agreement on it, there is no harm,” whereas Khalaf ibn Sālim forbade this.

Fifth. Hearing from behind a curtain is valid provided the shaykh’s voice is recognized when he is narrating in his own words, or his presence is established within earshot when the text is read to him. The trustworthy report of one reliable person suffices for such recognition. Shuʿbah required that the listener himself transmit it, but this is incorrect and contrary to the opinion of the majority.

Sixth. If, after the session, the shaykh says, “Do not transmit from me,” or “I retract my authorization,” and the like, without attributing this to an error or doubt, transmission is not precluded. If he restricted the hearing to a certain group but others heard it without his knowledge, they may nevertheless transmit on his authority. Likewise, if he says, “I inform you but not so-and-so,” it does no harm, as stated by al-Ustādh Abū Isḥāq.

Section Three
Ijaza (authorization)

It has several forms.

First type: the shaykh authorizes a specific person with regard to a specific book, as when he says, “ajaztuka al-Bukhārī (I authorize you to narrate Ṣaḥīḥ al-Bukhārī),” or “I authorize you concerning everything contained in my fihrist.” This is the highest of the forms unaccompanied by munāwala (handing over the book). The correct view—held by the majority of scholars across all schools and established in practice—is that it is permissible to transmit on the basis of such authorization and to act upon it. Groups from various schools invalidated it, and it is one of the two opinions reported from al-Shāfiʿī. Some, namely the Ẓāhirīs and their followers, claimed that no rulings may be based on it and likened it to a mursal report; this is unsound.