Nukhbat al-Fikar - tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (67)

Nukhbat al-Fikar - tahqiq al-QasimIbn Hajar Al-Asqalani

The formulas of delivery (1) are: samiʿtu (“I heard”), ḥaddathanī (“He narrated to me”); then akhbaranī (“He informed me”); qaraʾtu ʿalayhi (“I read to him”); next, quriʾa ʿalayhi wa-anā asmaʿu (“It was read to him while I was listening”); then anbaʾanī (“He apprised me”); nawalani (“He handed the text to me”); shāfahanī (“He addressed me directly”); kataba ilayya (“He wrote to me”); and finally ʿan (“from”) and the like.

The first two are employed by one who heard the shaykh’s very words by himself; if the session was held in company, the narration is understood to have been shared with others (2).

Of all these, the very first formula is the most explicit (3) and enjoys the highest status when the material is being dictated.

The third and fourth expressions are used by a student who reads the text aloud himself. When the reading is done collectively, it is treated as the fifth formula (4).

Inbāʾ (5) originally carries the same meaning as ikhbār (6); however, in the usage of the later scholars it (7) designates an ijāzah (permission to transmit) (8), just like the formula ʿan.

The ʿanʿanah (citing a link with “ʿan”) of two contemporaries is presumed (9) to indicate direct audition, except when the transmitter is a mudallis (one who conceals his source) (10). Another view requires proof that the two actually met (11), even if only once (12)—and this is the preferred opinion.

(1) MS D reads “al-adaa’” (with a long vowel). (2) MS H reads “jamaʿah” (a group) in place of “ghayrihi” (others). The author notes in Nuzhat al-Nazar: “If the narrator employs the plural—that is, …—this shows he heard from the shaykh together with others; the plural nun may occasionally be used as a majestic plural, but that is rare.” (3) MS H has “asraḥ” (“more explicit”). (4) MS W reads “al-khamis” (“the fifth”). (5) MS H vocalizes “al-inbaa’” in both the nominative and the genitive; the genitive is erroneous, and the accepted form follows D. (6) MS D reads “wa-l-inbaa’ ka-l-ikhbar” (inbaa’ is the same as ikhbar) instead of “wa-l-inbaa’: bi-maʿna al-ikhbar” (inbaa’ meaning ikhbar). (7) MS Z reads “fa-innahu.” (8) MSS H and W read “al-ijazah” (authorization). (9) MS J has “mahmul” (“understood”). (10) MS W has “mudallis,” whereas MS H reads “al-mudallas” with a fatḥah on the lam; the adopted vocalization follows B, D, and W. (11) MS Z reads “liqa’iha.” The author explains in Nuzhat al-Nazar: “liqa’ihima—that is, both the shaykh and the narrator from him.” (12) MS W reads “marratun” with the nominative ending; the preferred wording is taken from J and D.

* وَصِيَغُ الأَدَاءِ (١): «سَمِعْتُ» وَ «حَدَّثَنِي»، ثُمَّ «أَخْبَرَنِي»، وَ «قَرَأْتُ عَلَيْهِ»، ثُمَّ «قُرِئَ عَلَيْهِ وَأَنَا أَسْمَعُ»، ثُمَّ «أَنْبَأَنِي»، ثُمَّ «نَاوَلَنِي»، ثُمَّ «شَافَهَنِي»، ثُمَّ «كَتَبَ إِلَيَّ»، ثُمَّ «عَنْ» وَنَحْوُهَا. فَالأَوَّلَانِ: لِمَنْ سَمِعَ وَحْدَهُ مِنْ لَفْظِ الشَّيْخِ، فَإِنْ جُمِعَ فَمَعَ غَيْرِهِ (٢). وَأَوَّلُهَا: أَصْرَحُهَا (٣) وَأَرْفَعُهَا فِي الإِمْلَاءِ. وَالثَّالِثُ، وَالرَّابِعُ: لِمَنْ قَرَأَ بِنَفْسِهِ. فَإِنْ جُمِعَ: فَهُوَ كَالخَامِسِ (٤). وَالإِنْبَاءُ (٥): بِمَعْنَى الإِخْبَارِ (٦)، إِلَّا فِي عُرْفِ المُتَأَخِّرِينَ؛ فَهُوَ (٧) لِلْإِجَازَةِ (٨) كَـ «عَنْ». وَعَنْعَنَةُ المُعَاصِرِ مَحْمُولَةٌ (٩) عَلَى السَّمَاعِ إِلَّا مِنَ المُدَلِّسِ (١٠)، وَقِيلَ: يُشْتَرَطُ ثُبُوتُ لِقَائِهِمَا (١١) وَلَوْ مَرَّةً (١٢) - وَهُوَ المُخْتَارُ -.

(١) في د: «الآداء» بالمدِّ. (٢) في هـ: «جماعة» بدل «غَيْرِهِ». قال المصنِّف ﵀ في نزهة النَّظر -: «(فإن جمع) الرَّاوي أي: … فهو دَلِيلٌ على أَنَّه سَمِعَ منه مَعَ غَيرِهِ، وقد تَكونُ النُّونُ لِلعَظَمة لكن بِقِلَّةٍ». (٣) في هـ: «أصرح». (٤) في و: «الخامس». (٥) في هـ: «الإنباء» بالرَّفع والجرِّ؛ والجرُّ وهمٌ، والمثبت من د. (٦) في د: «والإنباءُ كالإخبار» بدل «وَالإِنْبَاءُ: بِمَعْنَى الإِخْبَارِ». (٧) في ز: «فإنه». (٨) في هـ، و: «الإجازة». (٩) في ج: «محمول». (١٠) في و: «مدلِّس»، وفي هـ: «المدلَّس» بفتح اللَّام، والضَّبط المثبت من ب، د، و. (١١) في ز: «لقائها». قال المصنِّف ﵀ في نزهة النَّظر -: «لقائهما؛ أي: الشيخ، والراوي عنه». (١٢) في و: «مرةٌ» بالرفع، والمثبت من ج، د.