Nukhbatul-Fikar (Hadith Terminology)

SUBMISSION PRODUCTIONS PRESENTS:

THE CHOICEST OFTHOUGHTS FROM THETERMINOLOGY OF THE

PEOPLE OF THE NARRATEDTRADITIONS

a translation of Nukhtabul-Fikar, a summary in hadith terminology

by Ahmad Ibn Âliyy Ibn Muhammad Ibn Muhammad IbnÂliyy Ibn Ahmad Shihabud-Din Abul-Fadl, Famous as Ibn

Hajar Al-Âsqalaniyy (d. 852 A.H.)

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THE CHOICEST OF THOUGHTS FROM THE TERMINOLOGY OF THE PEOPLE OF THE NARRATED TRADITIONS

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The book Nukhtabul-Fikar in the science of hadithterminology is considered to be one of the most

important books in the field. It, with its explanation,has been published repeatedly. This translation is takenfrom an Arabic publication based on a manuscript that

was read on the author himself in the year 850 a.h.Since the text is very small, the Arabic has been made

available for scrutiny of the English translation. In mostcases, the important Arabic terms were transliterated,since the hadith terminology is based in Arabic. This is

so that the reader would become familiar with theactual terminology. Then, translations of those Arabicterms were offered in parentheses, and the impliedmeanings not actually stated in the text are put in

brackets.May Allah make it a benefit in life and after death.

AMIN

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سم هللا الرمحن الرحمي

The shaykh of Islam, Ahmad Ibn Hajar said:

PRAISE AND THANKS ARE DUE TO ALLAH, WHO NEVER CEASED TO BE

KNOWLEDGEABLE AND POWERFUL.

MAY ALLAH RAISE THE RANK OF OUR MASTER MUHAMMAD, WHO WAS

SENT TO MANKIND, AS A GIVER OF GOOD NEWS AND A WARNER; AND OF

HIS FAMILY AND COMPANIONS, AND PROTECT HIM FROM WHAT HE

FEARED FOR HIS NATION WITH ABUNDANT PROTECTION;

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5

THEREAFTER: :أما بعدCertainly, the works authored about the

terminology of the people of hadith are

numerous. [They have been] expounded

and summarized. One of the brothers

asked me to sum up for him what is [most]

important of that [information]. I thus

responded to his request seeking to gain a

higher status in those areas, and so I say:

فإن التصانیف يف اصطالح أهل احلدیث قد

رصت، فسألين بعض كرثت وسطت واخ

ته إىل ، فأج اإلخوان أن أخلص املهم من ذ

ندراج يف ت امل اء :ساك فأقولسؤا ر

The khabar ([narrated] information)

would either have many routes without

any specific number, or it would be

limited to what is more than two [routes],

or it would have two [routes], or one.

The first is the mutawatir1, and with its

conditions, it promotes definitive

knowledge. The second is the mash-hur

(famous), which is the mustafid

(abundant) according to an opinion. The

دد معني كون طرق بال أو مع ، اخلرب إما أن

ثنني د، أو هبام، حرص مبا فوق . أو بوا

ر: فاألول ين رشوطه، املتوا لعمل الیق د . املف

ىل رأي، املشهور: والثاين ض . وهو املستف

الفا ملن : والثالث لصحیح س رشطا العزز، ول

1 Tawatur is the witnessed information relayed by uninterrupted transmission, which is theconfirmed news conveyed by a people in such a way that for them to conspire to a lie isinconceivable. It dictates “necessary knowledge”, such as the knowledge of the kings of old, andfaraway lands.

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6

third is the âziz (“strengthened” or “rare”),

and it is not a condition for the sahih

(sound), as opposed to whomever claimed

so. The fourth is the gharib (strange).

.زمعه

.الغریب: والرابع

All of them, except for the first, are [called]

ahad. Amongst them are the maqbul

(accepted) and the mardud (rejected),

because of the dependency of using them

as references on researching the situations

of their narrators, contrary to the first

[category].

It could happen that some of them

promote speculative knowledge, based on

the indications, according to what is

preferred.

اد ول واملردود ، ولكها ـ سوى األول ـ آ وفهيا املق

ىل البحث عن أحوال ستدالل هبا لتوقف

. رواهتا دون األول

د العمل ىلوقد یقع فهيا ما یف ن لقرا النظري

تار .ا

Furthermore, gharabah (peculiarity; being

narrated through one route) would either

be in the origin of the sanad (chain of

narration), or not. The first is al-fard al-

mutlaq (absolutely singular), and the

second is al-fard an-nisbiyy (relatively

singular), for which the application of the

كون يف أصل السند أو ال: مث الغرابة . إما أن

. الفرد املطلق: فاألول

سيب، ویقل إطالق الفرد: والثاين .لیهیةالفرد ال

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7

name “fard” is rare.

The ahad information conveyed by the

upright, perfectly precise narrator, with a

continuous chain, and without having any

defect (îllah) or anomaly (shudhudh) is

[called] sahih bidhatihih (sound in itself).

Its levels vary by the variation of these

descriptions. From there, Sahih Al-

Bukhariyy has been given priority, then

Muslim, then their conditions.

م دل اد بنقل رب اآل صل و الضبط، م

ري معلل وال شاذ اته: السند، ، هو الصحیح

ومن مث ، وتتفاوت رتبه بتفاوت هذه األوصاف

اري مث مسمل مث رشطهام .قدم حصیح الب

If the precision were less, then it would be

[called] hasan lidhatih (good in itself), and

because of abundance of routes, it would

become sahih (sound).

اته، وكرثة طرقه : فإن خف الضبط فاحلسن

.یصحح

If they2 were combined [as one adjective],

it is because of uncertainty about the

narrator in reference to singularity, or else

it would be in consideration of two chains

of narration.

ث التفرد، وإال فإن مجعا فللرتدد يف الناقل ح

ن اعتبار إسناد .ف

The additional [statement or the like] said

by the narrator of these two [types] is

و ما مل دة راوهيام مق ة ملن هو أوثق، وز اف تقع م

2 The sahih and the hasan

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8

acceptable, as long as it did not fall in

conflict with he who is more trustworthy.

If it were opposed by what is more

weightful, then the weightful is mahfudh

(preserved), and its opposite is shadhdh

(anomalistic). If that opposition had

weakness in it, then the weightful one is

ma^ruf (known) and its opposite is

munkar (disclaimed).

الشاذ، فإن خولف بأرحج فالراحج احملفوظ، ومقاب

.املنكرفالراحج املعروف، ومقاب: ومع الضعف

If Al-Fard An-Nisbiyy (relatively singular)

had another narration that agreed with it,

that would be [called] al-mutabi^

(successor; follow-up). If a similar text

were found, then it is the shahid

(reference). Following up the routes for

this purpose is [called] i^tibar

(consideration).

سيب : والفرد ال

ريه فهو املتابع .إن وافقه

شهبه فهو الشاهد د منت .وإن و

ع الطرق عتباروت .هو

Then, if the maqbul (acceptable) were

clear of any opposition, it is [called]

muhkam (decisive). If it were in conflict

with its likes, then if it were possible to

ول : مث املق

.سمل من املعارضة فهو احملمكإن

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merge them, [that refers to the skill called]

mukhtaliful-hadith ([merging] opposing

hadiths). If impossible, and one is

confirmed to be subsequent, then [that

one] is [called] nasikh (abrogative) and the

other is [called] mansukh (abrogated), or

else preponderance is needed. [If unable],

application is halted.

:وإن عورض مبث

إن أمكن امجلع مفختلف احلدیثف

ت املتأخر فهو الناخس، واآلخر أو ال و ث

ح مث التوقف سوخ، وإال فالرتج .امل

Then, the mardud (rejected) would either

be because of saqt (someone dropped from

the chain) or ta^n (defamation).

كون لسقط أو طعن: مث املردود .إما أن

Saqt (a drop from the chain) would either

be from the beginning of the chain by an

author, or from its end after the follower

of the companion (tabiîyy), or otherwise.

اد: فالسقط كون من م السند من ئإما أن

ري مصنف، .ذأو من آخره بعد التابعي، أو

The first is [called] muâllaq (suspended).

The second is [called] mursal (forwarded).

As for the third, if it were by two or more

consecutively, it is [called] mu^dal

(problematic), or else it is [called]

munqati^ (severed; separated).

. املعلق: فاألول

دا : والثالث. املرسل: والثاين ثنني فصا إن اكن

مع التوايل، فهو املعضل، وإال فاملنقطع

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Moreover, it3 could be clear or ambiguous.

The first is realized because of the lack of

[the narrators] meeting, From there,

[knowledge of] dates is needed. The second

is the mudallas (forged). It comes with an

expression that bears the meaning of

meeting, like “ân” (from) and “he said”.

Likewise is al-mursal al-khafiyy (the

ambiguously forwarded) from a

contemporary who did not meet [he from

whom he narrates].

ا كون واحضا أو خف . مث قد

یج إىل : فاألول یدرك بعدم التاليق، ومن مث اح

. التارخي

لقياملدلس ورد بصیغة حتمتل: والثاين عن : ا

.اخلفي من معارص مل یلقوكذا املرسل، وقال

Then, defamation is either because of the

lying of the narrator, his being accused of

that, the atrocity of his mistakes4, his

forgetfulness, the enormity of his sin, his

delusions, his anomalies, his status of

being unknown, his innovations, or his

poor memory.

كون لكذب الراوي، أو هتمته : مث الطعن إما أن

لطه، أو غ ، بذ أوفسقه، أو فلته، أو حفش

الته، أوبدعته،ومهه، ه، أو أو سوء أو خمالف

.حفظه

The first is [called] mawdu^ (fabricated), : والثالث، املرتوك: املوضوع، والثاين: فاألول

3 The drop from the chain4 Meaning the abundance of his mistakes

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the second is [called] matruk (abandoned);

the third is [called] munkar (disclaimed)

according to an opinion, and likewise is

the fourth and the fifth.

ىل .واخلامسوكذا الرابع، رأياملنكر

Then, if the delusion were realized by

indications and the merging of routes, the

[hadith is called] muâllal (defective).

ن ومجع الطرق: مث الومه لقرا لیه : إن اطلع

.فاملعلل

Then, if the anomaly were by changing the

sequence, it is [called] mudraj al-isnad

(insertion into the chain). If it were by

merging the mawquf (hadith stopped at

the companion) into the marfu^ (hadith

raised up to the Prophet then it is ,(ملسو هيلع هللا ىلص

[called] mudraj al-matn (insertion of the

text). If it were by advancing that which is

subsequent or delaying that which is

preceding, it is [called] maqlub (reversed).

If it were by adding a narrator, then it

would be [called] al-mazid fi muttasil al-

asanid (the addition in the continuous

الفة :مث ا

.اإلسنادمفدرج: إن اكنت بتغیري السیاق

.مفدرج املنت: أو بدمج موقوف مبرفوع

ريأو بتقدمي أو .فاملقلوب: تأ

دة راو أو صل األسانید: ز .فاملزید يف م

.فاملضطرب: أو بإبدا وال مرحج

ا . وقد یقع اإلبدال معدا ام

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12

chains). If it were by replacing him5 [for

another], and there was no reference for

preponderance, then it is [called] mudtarib

(disordered). The replacement could take

place purposely for the sake of testing. If it

took place by changing letters while

keeping the sequence, then it would be

musahhaf (misrepresented) or muharraf

(perverted).

فاملصحف : مع بقاء السیاقحروفأو بتغیري

. واحملرف

It is not permissible to change the text by

omission and synonyms purposely, unless

done by someone knowledgeable about

what changes the meanings. If the

meaning were ambiguous, then there is a

need for explanation of rare vocabulary

(sharh al-gharib) and clarification of what

is unclear (bayan al-mushkil).

لنقص واملرادف إال وال جيوز تعمد تغیري املنت

یج إىلفإن خفي املعىن، املعاينلعامل مبا حيیل اح

.رشح الغریب وبیان املشلك

Then, [there is] jahalah (the status of being

unknown): Its reasons are that the

narrator has many titles, and for some

reason, he was mentioned by other than

هبا أن: مث اجلها ر الراويوس ذ كرث نعوته ف قد

ه املوحض . بغري ما اشهتر به لغرض، وصنفوا ف

5 the narrator

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for what he is famous. For this issue, Al-

Mudih [was authored]. It could be because

he is destitute, and thus is not often taken

from. For this issue, Al-Wuhdan [was

authored]. He may not have been named

for sake of brevity, and for that reason Al-

Mubhamat [have been authored]. The

mubham (vague) is not accepted, even if

made obscure by a praiseworthy term

according to what is most correct. If he

was named and only one person narrated

from him, then his person is unknown. If

two or more narrated from him, and he

was not verified as reliable, then his

situation is unknown, and he is called

mastur (veiled).

كون مقال فال ه وقد ذ عنه، وصنفوا ف كرث األ

.دانالو

سم ل ىأو ال ه املهبامت، وال یق صارا، وف اخ

ىلاملهبم ولو أهبم بلفظ . األحصالتعدیل

د عنه مفجهول العني .فإن مسي وانفرد وا

دا ومل یوثقأو مفجهول احلال، : اثنان فصا

.وهواملستور

Then, the innovation would either be for

something that makes one a blasphemer or

a major sinner. As for the first, the

majority does not accept its perpetrator. As

for the second, he is accepted as long as he

is not a propagator [of his innovation],

ة . إما مبكفر، أو مبفسق: مث البد

ل صاحهبا امجلهور: فاألول . ال یق

كن داعیة يف األحص، إال إن : والثاين ل من مل یق

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14

according to what is most correct; unless

he narrated that which supports his

innovation, for then he is rejected

according to what is favored. Al-

Jawzajaniyy, the shaykh of An-Nasa’iyy,

explicitly mentioned that.

تار، وبه رصح يیقو روى ما ىل ا بدعته فريد

سايئ اين شیخ ال .اجلوز

Then comes bad memory. If it were

inherent, then [the hadith] is shadhdh

(odd) according to an opinion. If it were

extraneous, then it would be mukhtalit

(mixed). Whenever [the narration of] he

who has bad memory is followed up by

someone reliable, and likewise the mastur

(veiled), and the mursal (forwarded) and

the mudallas (forged), their hadiths

become hasan (good), not in themselves,

but by the sum [of the narrations].

: مث سوء احلفظ

ىل أو طارئا .رأيإن اكن الزما فهو الشاذ

تلط احلفظ مبعترب، وكذا ومىت توبع الس.فا

هثصار: واملرسل، واملدلس، ملستورا حسنا مد

موع اته، بل .ال

Then, the isnad (chain of narration) would

either: end at the Prophet )صلى الله عليه و سلم(

actually or virtually, because of being

about his sayings, doings or approvals, or

likewise [it may end] at the companion. He

ى إىل:مث اإلسناد هت النيب صىل هللاإما أن ی

، فعأو ،ا أو حكام من قولیه وسمل ترصحي

ايب كذأو إىلتقرره أو لقي من وهو : الص

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is the one who met the Prophet as a ملسو هيلع هللا ىلص

believer in him, and died on Islam- even if

that were interrupted by apostasy,

according to what is most correct. [It may

also end] at the follower of the companion,

and he is the one who likewise met the

companion. The first is [called] marfu^

(elevated), the second is [called] mawquf

(stopped), and the third is [called] maqtu^

(cut-off), and whoever is less than the

companion is like him. The last two are

called the athar (remnant).

ا به لیه وسمل مؤم ىلالنيب صيل هللا ومات

: ابعيالتأو إىل، اإلسالم ولو ختللت ردة يف األحص

ايب كذ . املرفوع: فاألول.وهو من لقي الص

املقطوع، ومن دون : والثالث.املوقوف: والثاين

ه م رين .التابعي ف ر: ویقال لأل .األ

The musnad (traceable) is the hadith

elevated to the Prophet6 by the companion,

with an apparently continuous chain.

سند ظاهره : واملسند .تصالمرفوع حصايب

If its number [of narrators] were few, it

would either end at the Prophet or at a ,ملسو هيلع هللا ىلص

prestigious imam, like Shu^bah. The first is

al-ûluww al-mutlaq (absolute highness),

and the second is nisbiyy (relative). In that

is [what is called] muwafaqah

دده ي : فإن قل هت النيب صيل هللا ىلإفإما أن ی

لیلیه وسمل، أو إىل .شعبةةإمام ذي صفة

. العلو املطلق: فاألول

6 marfu^

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16

(compliance), which is to reach the shaykh

of one of the authors from a different

route. Also, in that is [what is called] badal

(replacement), which is to likewise reach

the shaykh of his shaykh. Also, in that is

[what is called] musawah (equality),

which is to have a number [of narrators]

in the chain, from the narrator until the

end of the chain, equal to the chain of one

of the authors. Also in that is the

musafahah (handshake), which is the

equality with the student of that author.

Contrary to ûluww (highness) with its

categories is nuzul (descent).

سيب: والثاين . ال

ه املوافقة د ويه الوصول إىل: وف شیخ أ

ري طریقه . املصنفني من

ه البدل ه كذوهو الوصول إىل: وف . شیخ شی

ه املساواة دد اإلسناد من ويه : وف استواء

د ىلإالراوي ه .املصنفنيآخره مع إسناد أ وف

.ستواء مع تلمیذ ذ املصنفويه : املصاحفة

.ویقابل العلو بأقسامه الزنول

If the narrator and he who narrated from

him shared the same age and

encountering, then the [narration of the]

hadith is [called the narration of the]

aqran (peers). If each of them narrated

from the other, [the narration] is [called]

mudabbaj (decorated). If he narrated from

someone lower than he is, then it is [the

شارك الراوي ومن روى عنه يف السن فإن

لقي فهو األقران .وا

.فاملدجب: وإن روى لك مهنام عن اآلخر

ه : ن روى معن دونهإو ر عن األصاغر، وم فاألاك

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17

narration called] al-akabir ân al-asaghir

(the older from the younger). From that

[category] is [the narration of] al-aba’ ân

al-abna’ (the fathers from the sons). The

opposite of that is very common. In

addition, from that category is he who

narrated from his father, [who narrated]

from his grandfather. If two shared in

taking from a shaykh, and one of them

died before the other, then that is [called]

as-sabiq wal-lahiq (the preceding and the

following). If he narrated from two who

had the same name, and they were not

distinguished from the other, then by his

being specifically associated with one of

them, the unobserved one becomes clear.

ه من ء عن األبناء، ويف عكسه كرثة، وم اآل

ده . روى عن أبیه عن

دهام وإن اشرتك اثنان عن شیخ وتقدم موت أ

. السابق والالحق: فهو

متزيا مس ومل فقي وإن روى عن اثنني م

ني املهمل دهام یت صاصه بأ اخ .ف

If the narrator denied his narration

emphatically, it is rejected; or out of

probability, then it is accepted according

to what is most correct. For this, man

haddatha wa nasi (he who narrated, then

forgot) [was authored].

ال: وإن حجد مرویه جزما ل يف : رد، أو اح ق

ه،األحص دث ويس : (( وف )).من

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If the narrators all agreed in their

expression of conveyance or [in] other

matters of different situations, then it is

[called] musalsal (series).

ريها من وإن اتفق الرواة يف صیغ األداء، أو

. احلاالت فهو املسلسل

The expressions of conveyance are:

“sami^tu”, (I heard) and “haddathani” (he

said to me), then: “akhbarani” (he

informed me), and “I read on him”. Then:

“It was read on him and I heard”. Then:

amba’ani (he informed me). Then:

nawalani (he delivered to me). Then:

shafahani (he said to me [with his lips]).

Then, “he wrote to me”, then ân (from),

and the like.

ربين وقرأت : وصیغ األداء دثين، مث أ مسعت و

ولين، لیه وأ أمسع، مث أنبأين، مث لیه، مث قرئ

.مث شافهين، مث كتب إيل، مث عن وحنوها

The first two are for the one who heard

the expression of the shaykh alone. If he

used the term of plurality, then others

were with him.

ده من لفظ الشیخ: فاألوالن فإن .ملن مسع و

.ريهمفعمجع

The first of them is the most explicit and

the highest in dictation. The third and the

fourth are for the one who read by

himself. If he used an expression of

ا وأرفعها يف اإلمالء: وأولها . أرص

.رأ بنفسهملن ق: والثالث والرابع

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19

plurality then it is like the fifth. .فاكخلامس: فإن مجع

Imba’ has the meaning of ikhbar

(informing), except that in the

terminology of the later scholars, it is used

for ijazah (permission), like the term ân

(from).

ار: واإلنباء إال يف عرف املتأخرن ، مبعين اإلخ

عن ازة .فهو لإل

The ânânah7 of a contemporary is

considered that he8 heard it, unless he was

a mudallis (forger). It was said that the

confirmation of their meeting is

conditional, even if they met once, and this

is [what is] preferred.

ىل السامع إال من وعنعنة املعارص محمو

ل، املدلس مرة، شرتط ثبوت لقاهئام ولو: وق

تار .وهوا

They used the term mushafahah (telling

with the lips) for the verbal ijazah

(permission) and mukatabah (the writing)

for the written one. They made conditional

for the validity of munawalah (delivery)

that it would be associated with the

permission to narrate, and it is the highest

type of ijazah (permission). They also

ازة املتلفظ هبا، واملاكتبة وأطلقوا املشافهة يف اإل

وب هبا، واشرتطو ازة املك ا يف حصة املناو يف اإل

ازة لروایة، ويه أرفع أنواع اإل إلذن .اقرتاهنا

ادة والوصیة ، وكذا اشرتطوا اإلذن يف الو

7 narration by saying, “from so and so, from so and so...”8 The narrator

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20

made permission conditional in wijadah

(finding) and in the written will, and in

i^lam (notification), or else it has no

consideration, like al-ijazah al-âmmah

(general permission), and

the permission for the unknown and the

non-existent, according to what is most

correct in all of that.

ازة ربة بذ اكإل الم، وإال فال اب ويف اإل لك

ىلالعامة، ولمجهول و األحص يف مجیع لمعدوم

.ذ

Then, if the narrators’ names and the

names of their fathers, or even their

grandfathers are the same, but they are

different people, then it is [the case of] al-

muttafiq wal-muftariq (agreement and

separation). If the script of the names

agree, but their pronunciation is different,

it is [the case of] al-mu’talif wal-mukhtalif

(the harmonious and different). If the

names were the same but the fathers were

different or vice versa, then it is [the case

of] the mutashabih (similar). Likewise is

the case if the agreement occurred in the

name and the name of the father, and the

دا هئم فصا مث الرواة إن اتفقت أسامؤمه وأسامء آ

لف اصهمتواخ . فهو املتفق واملفرتق: أش

لفت نطقا فهو : وإن أتفقت األسامء خطا واخ

تلف .املؤتلف وا

لعكساوإن ء، أو لفت اآل : تفقت األسامء واخ

تفاق يف شابه، وكذا إن وقع فهو امل

سبةمس الف يف ال خ .وامس األب و

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21

difference were in the ascription.

From this, and what is before it, there are

different categories. Among them is for the

agreement or the resemblance to take

place, except in a letter or two, or by

advancing the subsequent or delaying the

preceding, or the like.

ه ومما ق أنواع مهنا أن حيصل : ویرتب م

اه إال يف حرف أو حرفني، أو ش تفاق أو

ري أو حنو ذ .لتقدمي والتأ

EPILOGUE خاتمة

Among the important matters is knowing

the levels of the narrators, their birth and

death dates, towns, and their situations-

whether praiseworthy, defamatory, or

unknown.

الرواة وموالیدمه، اتمعرفة طبق: ومن املهم

اهنم، وأحواهلم تعدیال وجترحيا اهتم، وب ووف

ا .و

[As for] the levels of jarh (defamation), the

worst is the description by [use of the

superlative], like “the biggest liar among

the people”, then: dajjal (imposter), then

wadda^ ([frequent] fabricator), or

kadhdhab ([frequent] liar). The mildest of

them is: layyin (lenient), or “he has a bad

:ومراتب اجلرح

وأسوؤها الوصف بأفعل، كأكذب الناس، مث

ال أو وضاع أو كذاب .د

ه مقاللني أو س: وأسهلها . احلفظ أو ف

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22

memory”, or, “there is some question about

him”.

[As for] the levels of ta^dil (praise), the

highest is to be described by [the use of]

the superlative, like: “the most trustworthy

of people”, then, that which is emphasized

by an attribute or two, such as thiqah,

thiqah (trustworthy, trustworthy), or

thiqah, hafidh (trustworthy, hadith

master). The lowest is that which eludes to

being close to the mildest levels of

defamation, such as “shaykh”.

: ومراتب التعدیل

كأوثق الناس، مث ما تأكد : وأرفعها الوصف بأفعل

ني كثقة ثقة أو افظبصفة أوصف ها ما . ثقة وأد

لقرب من أسهل التجرحي .شیخ: أشعر

The praise is accepted from someone who

is knowledgeable, if he mentions its

reasons- even from one person, according

to what is most correct. Defamation is

given priority over praise if it became

clear from someone who is knowledgeable

and he mentions its reasons. If he had no

praise, then it is accepted without detail

according to what is preferred.

ارف بأسباهبا، ولو من ل الزتیة من د وتق وا

ىل. األحصىل التعدیل إن صدر واجلرح مقدم

ال عن ا ارف بأسبابه، فإن ینا من لتعدیل م

ىل ل مجمال .تاراق

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23

CHAPTER فصل

Among what is important is to know the

kunyahs (surnames)9 of those who have

been given them, the names of those who

are famous by their surnames, to know he

whose name is his surname, he in whom

there is difference about his surname, he

who has many surnames or descriptions,

he whose surname is the same as his

fathers’, and vice versa, or his surname is

his wife’s surname, he who is attributed to

other than his father, or to other than

what rushes to the understanding, he who

has the same name as his father and

grandfather, or his shaykh and the shaykh

of his shaykh, and so on, as well as he

whose name is the same as his shaykh’s

[name] and the [name of] who narrated

from [his shaykh].

ني، من املهم م ىن املسمني، وأسامء املك عرفة

ه، ومن هومن امس ن لف يف ه، ومن اخ ن

ه امس أبیه أو ن ناه أونعوته، ومن وافقت كرثت

سب إىللعكس، ه، ومن نیة زوج ه ن أو

سبق إىل، أو إىلري أبیه الفهم، ومن ري ما

ه وشیخ ده، أو امس شی اتفق امسه وامس أبیه و

ه فص دا شی ه والراو ، ا يومن اتفق امس شی

.عنه

9 Such as to be called Abu Fulan (the father of so and so), or Umm Fulan (the mother of so and so)

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[It is also important] to know the names

that are free of surnames and nicknames

(laqabs), the names of those whom no one

else has their names, [to know] the

surnames, the nicknames, and the

ascriptions. [The ascriptions] refer back to

the tribes, nations, towns, real estates,

roads, neighborhoods, professions and

trades. Agreement and similarity take

place in these, [just] as [they take place] in

the names. They could be nicknames, and

[it is important to know] the reasons for

that.

[It is also important] to know those who

have the title of “mawla”; those who gave

it to others, and those who received it,

whether established by slavery or by oath.

[It is also important] to know the brothers

and sisters.

ردة واملفردة، والك ىن، واأللقاب، ومعرفة األسامء ا

ائل واألوطان، بالدا، واألساب، وتقع إىل الق

ا أو الصنائع وإىل، أوسكاك، أو جماورة، ضیا

واحلرف،

اه اكألسامء، وقد تقع ش تفاق و ویقع فهيا

، . ألقا ومعرفة أسباب ذ

ىل ومن أسفل لرق أو ومعرفة املوايل من أ

حللف،

.ومعرفة اإلخوة واألخوات

[It is also important] to know the manners

of the shaykh and the student, the age of

ومعرفة آداب الشیخ والطالب، وسن التحمل

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tahammul (receiving) and ada’

(conveying), the way of writing the hadith,

displaying it, hearing it, making others

hear it, and travelling for it.

ه واألداء، وصفة كتابة احلدیث وعرضه، وسام

ه، ه، والر ف وإسام

[And among what is important is knowing

what] was authored [in the field, whether

in the form of] masanid (books referenced

by the narrators), by chapters, by the

defects, or by mentioning parts of the

hadith (atraf).

ىل املسانید، أو األبواب، أو العلل، أو وتصنیفه

.األطراف

[Among what is important is] knowing the

reason of the hadith. Some of the shaykhs

of the judge Abu Ya^la Ibn Al-Farra’ have

authored in that field. The scholars have

authored in most of these areas, and this is

a mere conveyance. Their definitions are

clear and do not require examples.

Including all of them is difficult, so let

their unabridged books be referenced,

ب احلدیث، وقد ه بعض ومعرفة س صنف ف

ن الفراء، وصنفوا يف شیوخ القايض أيب یعىل

الب هذه األنواع ويه نقل حمض، ظاهرة

عرس، متثیل، وحرصها م التعریف، مستغنیة عن ا

سوطاهتا .فلرتاجع لها م

***

And Allah is the one who gives the success and

He is the Guide. No one is God but Him.

***.والله الموفق والهادي ، ال إله إال هو

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26

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Spiritual

Nukhbatul-Fikar (Hadith Terminology)