16
Next comes discrediting (ṭaʿn): it may (1) arise because the narrator actually lies, is merely suspected of lying, commits gross mistakes, is heedless, is openly sinful, falls into confusion (2), contradicts reliable authorities, is unknown (3), practices innovation, or has a poor memory.
The first case produces a mawḍūʿ (fabricated) report.
The second yields a matrūk (abandoned) report (4).
The third is classed as munkar (denounced)—according to one opinion—and the same ruling applies to the fourth and fifth.
As for error (wahm), when it is exposed through corroborating indicators and by collating the various transmission routes, the report is deemed muʿallal (latently defective) (5).
(1) The particle “an” is absent in MS Z.
(2) Note. Al-Laqani comments in Qada al-Watr, 3/1019: “Here the word ‘wahm’ (misconception) evidently means that the initial supposition has vanished because a different intention is meant; it is not being used in the sense of an outright mistake nor of an omission. Otherwise the author would have had to say ‘iyham’ (creating a false impression), or he would have had to repeat the point while explicitly mentioning the error. When one reflects on the commentator’s wording—‘that he narrates …’ and so forth—none of these meanings apply at all. The matter therefore deserves careful consideration.”
(3) MSS W and H read “jahalat halihi” (his status is unknown), whereas the reading adopted here agrees with the author’s own commentary.
(4) MS Z reads “al-matruk,” which is a scribal corruption.
(5) MS D has “al-muʿallal” in the genitive case; this is an error.
ثُمَّ الطَّعْنُ: إِمَّا أَنْ (١) يَكُونَ لِكَذِبِ الرَّاوِي، أَوْ تُهَمَتِهِ بِذَلِكَ، أَوْ فُحْشِ غَلَطِهِ، أَوْ غَفْلَتِهِ، أَوْ فِسْقِهِ، أَوْ وَهْمِهِ (٢)، أَوْ مُخَالَفَتِهِ، أَوْ جَهَالَتِهِ (٣)، أَوْ بِدْعَتِهِ، أَوْ سُوءِ حِفْظِهِ.
فَالأَوَّلُ: المَوْضُوعُ.
وَالثَّانِي: المَتْرُوكُ (٤).
وَالثَّالِثُ: المُنْكَرُ - عَلَى رَأْيٍ -.
وَكَذَا الرَّابِعُ وَالخَامِسُ.
ثُمَّ الوَهْمُ: إِنِ اطُّلِعَ عَلَيْهِ بِالقَرَائِنِ، وَجَمْعِ الطُّرُقِ: فَالمُعَلَّلُ (٥).
(١) «أَنْ» سقطت من ز.
(٢) تنبيه: قال اللَّقاني - في قضاء الوطر (٣/ ١٠١٩) -: «فالظَّاهر أنَّ (الوَهمَ) هُنَا: بِمَعنَى ذَهَابِ الوَهْمِ لما يُرَادُ غيرُه؛ لا بِمَعنَى الغَلَطِ، وَلا بِمَعنَى الإِسقَاطِ، وإِلَّا كانَ الوَاجِبُ أَن يُعَبِّرَ بِالإيهَامِ، أو يَلزَمَ التَّكرَارُ مَعَ ذِكْرِ الغَلَطِ، وَعِندَ تَأَمُّلِ قَولِ الشَّارِحِ: بأن يروي … إلخ؛ لا يَتَوَجَّهُ إرَادَةُ شَيءٍ مِن هَذِهِ المَعَانِي البَتَّةَ؛ فليُتَأَمَّل فيه جِدّاً».
(٣) في هـ، ح: «جهالة حاله»، والمُثْبَت مُوَافِقٌ لشرح المُصنِّف.
(٤) في ز: «المترك»؛ وهو تصحيف.
(٥) في د: «المعلَّلِ» بالجرِّ؛ وهو خطأ.