Fourth. When the transmitter is not versed in the wording and its purposes, nor skilled in recognizing what might distort the meanings, it is unanimously impermissible for him to narrate a report according to its sense; he must employ the very wording he heard. If, however, he possesses that expertise, then one group of ḥadith specialists, jurists, and scholars of legal theory maintain that he may still transmit only in the original wording. Some of them permitted paraphrase in material other than the Prophet’s ḥadith—peace and blessings be upon him—while forbidding it in his speech. The majority of both early and later scholars from every school, however, hold that narration by meaning is permissible across the board, provided the narrator is certain he has conveyed the sense. This ruling applies to uncompiled material; a composed work may not be altered, even if the change preserves the meaning. Allah knows best.

Whoever does paraphrase should follow his narration with phrases such as, “or words to that effect,” “or something similar,” and the like. If a reader is unsure of a particular word, it is commendable for him, after reciting it hesitantly, to add “or as he said,” for that implicitly grants leave to correct the wording should the accurate form later become known. Allah knows best.

Fifth. Scholars have disagreed about narrating part of a single ḥadith while omitting the rest. Some forbid it outright, basing their stance on the prohibition of narration by meaning. Others forbid it—despite allowing paraphrase in principle—when neither the narrator nor anyone else has previously transmitted the report in full. Yet others allow it without restriction. The sound view is more nuanced: a knowledgeable person may abridge a ḥadith so long as what he omits is not tied to what he relates in such a way that the explanation is impaired or the indication altered by the omission, regardless of whether narration by meaning is deemed permissible and whether the report has been transmitted in full before or not. This, however, applies only when the narrator’s integrity is above suspicion. As for one who has already narrated the ḥadith complete but fears that, if he now relates it in abridged form, he will be accused of having added to it previously or of forgetfulness and poor accuracy now, it is impermissible for him to abridge it on a second occasion—and likewise impermissible from the outset whenever conveying it in full has become incumbent upon him.